
j'aac 



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CHURCH HISTORY 



OF 



NEW ENGLAND, 



FROM 



1620 TO 1804. 



CONTAINING 

A VIEW OF THE PRINCIPLES AND PRACTICE, DECLENSIONS 

AND REVIVALS, OPPRESSION AND LIBERTY OF THE 

CHURCHES, AND A CHRONOLOGICAL TABLE. 

BY ISAAC BACKUS, A. M« 

WITH A MEMOIR OF THE AUTHOR. 



PUBLISHED BY THE 

AMERICAN BAPTIST PUBLICATION AND S. S. SOCIETY, 

NO. 21 SOUTH FOURTH STREET. 

1844 

4i 






■^M-^ 



The annexed Memoir has been carefully compiled for this volume, from 
the American Baptist Magazine — the second volume of Benedict's History — 
the vv^ritings of Backus, and such verbal recollections of him, as the writer 
has been able to secure. It is hoped that it may give increased interest to 
the perusal of his history ; while it will by no means supersede the neces- 
sity and the desire for a more complete and elaborate " Life of Backus," 
which one of his distinguished friends, who can have ready access to hii 
extensive diary, and the scenes of his protracted labours, has promised to 
prepare, for our " Biographical Series." 



King and Baird, Printers, 

No. 9, George street, 

Philadelphia. 



MEMOIR. 



Isaac Backus was born in Norwich, Connecticut, 
January 9th, 1724. His parents were pious and respect- 
able members of the Pedobaptist church in that town. 
His father was a descendant of one of the first families in 
the settlement of Norwich ; and his mother's pedigree is 
traced back to the family of Winslows, who came to Ply- 
mouth with the first European emigrants to this country, 
in 1620. At the time when the celebrated Whitefield 
preached with such signal success in that vicinity, some 
of Mr. Backus's connexions united with the Separates^ — 
a name given to several independent churches formed 
about this period, of a more zealous and spiritual character 
than the Associate Pedobaptist churches, which then and 
long after claimed to be the standing order ^ or churches 
established by law. For uniting with these, they were 
harrassed and persecuted by the ruling party. The mo- 
ther of young Backus, when a widow, with some other 
of his relations were cast into prison, by these persecuting 
zealots, solely for exercising their conscientious convic- 
tions, in uniting with those churches which were not es- 
tablished by law. It was in the midst of this excitement, 
that the subject of this memoir was brought to the know- 
ledge of the truth, in the 18th year of his age. He 
furnishes the following simple and striking account of his 
conversion. 

*' My being born of religious parents, and having a re- 
ligious (though not what is called a liberal) education, I 
have ever esteemed an unspeakable favour. Yet I 
neglected the great salvation for more than seventeen 
years, because of the secret imagination that it would 
abridge my present liberty and comfort ; and also, that 
when I should in good earnest set about the work, God 
would be moved to help, pardon, and save me. But in 



4 MEMOIR OF THE AUTHOR. 

May, 1741, my eyes were opened to see that time was 
not at my command, and that eternity was directly before 
me, into which I might justly be called the next moment. 
Then I knew what it was to work for my life for three 
months : until on August 24, as I was alone in the field, 
it was demonstrated to my mind and conscience, that I 
had done my utmost to make myself better, without ob- 
taining any such thing ; and that I was a guilty sinner in 
the hands of a holy God, who had a right to do with me 
as seemed good in his sight ; which I then yielded to, 
and all my objections were silenced. And soon upon 
this, a way of relief was opened to my soul, which I had 
never any true idea of before, wherein truth and justice 
shine with lustre in the bestowment of free mercy and 
salvation upon objects who have nothing in themselves 
but badness. And while this divine glory engaged all my 
attention, my burden of guilt, and evil dispositions was 
gone, and such ideas and inclinations were implanted in 
my heart, as were never there before, but which have 
never been rooted out shice, though often overclouded." 

Soon after this change, he united with the Pedobap- 
tist church in his native town, where he had been accus- 
tomed to attend worship ; but after about two years, some 
troubles in that church led to his withdrawal from it. It 
was not until September, 1746, that he entered upon the 
duties of the Christian ministry ; and the principles which 
governed him in this important step are described in his 
discourse, published eight years after, entitled "7%e Na- 
ture and Necessity of an Internal Call to preach the 
GospeV 

Near the close of the following year, he was guided by 
the disposal of Providence, to a parish or precinct called 
Titicut, upon the river between Bridgwater and Middle- 
borough, in the county of Plymouth, Massachusetts, where 
a Pedobaptist church, of the Separate order, was formed 
in February following, to which he ministered with evi- 
dent success. In August, 1746, disputes about baptism 
were first brought into this church ; and while the pastor, 
Mr. Backus, was prayerfully considering the subject, ten 
persons were baptized by Elder Moulton. The descrip- 



MEMOIR OF THE AUTHOR. 9 

tion of his subsequent exercises, and the result to which 
he was brought, is thus given in his own words. 

** About three months after, when the heat of contro- 
versy was abated, the question was put to my conscience 
in my retired hours, Where is it, and in what relation to 
the church, do those stand, who are baptized, but not con- 
verted ? I could see that all the circumcised were obliged 
to keep the passover ; and I had seen that there was no 
halfway in the Christian church, nor any warrant to ad- 
mit any to communion therein, without a credible profes- 
sion of saving faith. No tongue can tell the distress I 
now felt. Could I have discovered any foundation in 
Scripture for my former practice, I should most certainly 
have continued therein : But all my efforts failing, I was 
at last brought to the old standard, so as to leave good 
men and bad men out of the question, and simply inquire, 
What saith the Scripture P^^ By this means his mind 
was at length settled, in the full conviction of the baptism 
of believers only, and he submitted himself to this ordi- 
nance, August 22, 1751. 

For more than four years afterwards, he continued mi- 
nistering to the same church, on the principles of open 
communion ; many of its members being decided Bap- 
tists, and others still cleaving to the principles and prac- 
tice of Pedobaptism. This difference created no little 
embarrassment, and furnished frequent occasions of dis- 
quietude to both parties, which led to a fresh search into 
the cause of these difficulties. The following account of 
the result, is from the pen of Mr. Backus. 

"The arguments of the beloved Bunyan for a free 
communion with all saints, had before appeared conclu- 
sive to me and to others ; but a review of them discovered 
his mistake. One argument is, that plain laws of old, 
were sometimes dispensed with ; as circumcision was 
omitted in the wilderness ; David ate of the shew-bread 
that was not lawful for him : and the people in Heze- 
kiah's time ate of the passover, otherwise than it was 
written. But it was found upon search, that each of 
these were extraordinary cases, which were not repealed; 
and therefore could afford no plea for dispensing with 

1* 



6 MEMOIR OF THE AUTHOR. 

rule, at ordinary times. And as to Bunyan's capital 
argument, which is, God hath received them, therefore 
we ought to ; it was observed that his example is often 
inimitable by us, but as far as it is imitable, it is always 
in the truth. Hence truth is never to be violated for any 
one, no, not to save natural life, which all lawful means 
should be used to preserve. And truth so clearly requires 
baptism before the supper, that Pedobaptists do never 
come to the table with any but such as are baptized in 
their esteem. Neither could we understandingly act in 
being buried in baptism, until we were convinced that 
what was done to us in infancy was not gospel baptism ; 
therefore to commune at the Lord's table with any who 
were only sprinkled in infancy, is parting with truth, by 
practically saying they are baptized, when we do not be- 
lieve they are. I since find that the learned and pious 
Dr. Watts in his ' Rational foundation of the Christian 
church,' allows this argument to be just, though many 
still wrangle against it." 

Upon this conviction, that truth limits church com- 
munion to believers baptized upon a profession of their 
own faith, and that into the Christian church neither na- 
tural birth, nor the doings of others, can rightly bring any 
one soul, without their own consent ; a church was con- 
stituted at Titicut, (known as the first Baptist church in 
Middleborough,) January 26, 1756, and by assistance 
from Boston and Rehoboth, the subject of this memoir 
was publicly recognised as their pastor in July following. 
This was the first Baptist church constituted in Plymouth 
county, and at the time was the only one in an extenf of 
country above a hundred miles long, from Bellingham to 
Cape Cod, and near fifty miles wide, from Boston to Re- 
hoboth. 

In this place, and as the faithful and endeared pastor 
of this flock, Mr. Backus spent sixty years of his useful 
life. In 1749 he was married to Susanna Mason of Re- 
hoboth, with whom he lived in the greatest harmony more 
than half a century. According to his own words, '* She 
was the greatest earthly blessing which God ever gave 
him." They reared up a somewhat numerous family of 



MEMOIR OF THE AUTHOR. T 

children, of high respectability : and though never very 
amply supported by the people to vi^hom he ministered, 
they were enabled, by the blessing of Providence, and their 
own industry and frugality, to accumulate an estate of con- 
siderable value. 

The church over which he was the spiritual watchman 
was small for many years. But they had some additions 
from time to time, until the blessed revival which begun 
in 1779, and increased their number in three years from 
fifty-nine members to one hundred and thirty-eight. This 
church was also the germ of several other Baptist churches, 
and the nursing mother of several distinguished ministers 
of the gospel. In little more than a quarter of a century 
after its constitution, there were seventeen churches 
within the wide limits above described. 

Besides the labours of Mr. Backus as a Christian pas- 
tor, he was eminently distinguished as the noble defender 
of religious liberty and the rights of conscience, and as 
an ecclesiastical historian. The part which he took, and 
the service he performed, in both these spheres, for the 
general welfare of the Baptist churches, furnish a number 
of incidents which ought to be perpetuated, and also 
serve to illustrate the excellences of his character. He 
early imbibed a settled aversion to civil coercion in reli- 
gious concerns. He was taught its iniquity both by ex- 
perience and observation, having been himself taxed and 
seized as a prisoner to coerce payment, to support a mi- 
nister on whom he never attended, and indeed at a time 
when he was pastor, and regularly officiated to another 
church. His members, too, were sometimes imprisoned 
for similar causes ; nor would he be likely to forget the 
horror early produced in his mind by the imprisonment 
of his widowed mother. Few men have exerted them- 
selves more than he did in the support of the equal rights 
of Christians, to worship God unmolested. In 1772 he 
was chosen an agent for the Baptist churches in Massa- 
chusetts, in the room of Mr. Davis, formerly pastor of 
the second church in Boston, then lately deceased. The 
duties of this agency, which was merely of a civil cha- 
racter, were executed by him with fidelity, intrepidity, 



8 MEMOIR OF THE AUTHOR. 

and some degree of success. Members of Baptist and 
Other non-conforming churches and congregations in that 
state, were then so continually harrassed for the support 
of the established clergy, that they found it necessary to 
have some one thoroughly acquainted with the laws and 
usages, to advise on sudden emergencies, and to afford 
assistance to those who were in trouble. Their great 
object was to obtain the establishment of equal religious 
liberty in the land, which the dominant party were de- 
termined to prevent. 

When the disputes came on, which terminated in the 
revolutionary war and the independence of the United 
States, the Baptists vigorously united with their fellow- 
citizens in resisting the arbitrary claims of Great Britain ; 
but it seemed to them unreasonable that they should be 
called upon to contend for civil liberty, if, after it was 
gained, they should still be exposed to oppression in re- 
ligious concerns. When, therefore, the first Continental 
Congress met in Philadelphia, the Warren Association, 
viewing it as the highest civil resort, agreed to send Mr. 
Backus as their agent to that convention, " there to follow 
the best advice he could obtain, to procure some influence 
from thence in their favour." When he arrived in Phila- 
delphia, the Philadelphia Baptist Association appointed a 
large committee, of whom Dr. Samuel Jones was one, to 
assist their New England brethren. " But our endea- 
vours," says Dr. Jones, «* availed us nothing. One of 
them told us, that if we meant to effect a change in their 
measures respecting religion, we might as well attempt to 
change the course of the sun in the heavens." 

Mr. Backus failing of success at Philadelphia, on his 
return met the Baptist committee at Boston, by whose 
advice a memorial of their grievances was drawn up, and 
laid before the next Congress at Cambridge, near Boston, 
to which the following answer was returned : — 

"/n Provincial Congress ^ Cambridge^ Dec, 9, 1774. 
**0n reading the memorial of the Rev. Isaac Backus, 
agent to the Baptist churches in this government : — 
'* Resolved^ That the establishment of civil and reli- 



MEMOIR OF THE AUTHOR. 9 

gious liberty, to each denomination in the province, is the 
sincere wish of this Congress ; but being by no means 
vested with powers of civil government, whereby they 
can redress the grievances of any person whatever ; they 
therefore recommend to the Baptist churches, that when 
a General Assembly shall be convened in this colony, 
they lay the real grievances of said churches before the 
same, when and where their petition will most certainly 
meet with all that attention due to the memorial of a de- 
nomination of Christians, so well disposed to the public 
weal of their country. 

" By order of the Congress, 

" John Hancock, President, 

" A true extract from the Minutes, 
" John Lincoln, Secretary J*^ 

Such an Assembly as is here mentioned, convened at 
Watertown, July, 1775, to which our brethren presented 
another memorial, in which they said, " Our real griev- 
ances are, that we, as well as our fathers, have from time 
to time been taxed on religious accounts where we were 
not represented ; and when we have sued for our rights, 
our causes have been tried by interested judges. That 
the representatives in former Assemblies, as well as the 
present, were elected by virtue only of civil and worldly 
qualifications, is a truth so evident, that we presume it 
need not be proved to this Assembly ; and for a civil 
legislature to impose religious taxes, is, we conceive, a 
power which their constituents never had to give, and is, 
therefore, going entirely out of their jurisdiction. Under 
the legal dispensation, where God himself prescribed the 
exact proportion of what the people were to give, yet 
none but persons of the worst characters ever attempted 
to take it hy force. How daring then must it be for any 
to do it for Christ's ministers, who says. My kingdom 
is not of this world ! We beseech this honourable As- 
sembly to take these matters into their wise and serious 
consideration before Him, who has said. With what mea- 
sure ye mete it shall be measured to you again. Is not 



10 MEMOIR OF THF AUTH*. R. 

all America now appealing to Heaven, against the injus- 
tice of being taxed where we are not represented, and 
against being judged by men, who are interested in getting 
away our money ? And will Heaven approve of your 
doing the same thing to your fellow -servants ! No, surely. 
We have no desire of representing this government as the 
worst of any who have imposed religious taxes ; we fully 
believe the contrary. Yet, as we are persuaded that an 
entire freedom from being taxed by civil rulers to reli- 
gious worship, is not a mere favour, from any man or 
men in the world, but a right and property granted us by 
God, who commands us to standfast in it, we have not 
only the same reason to refuse an acknowledgment of 
such a taxing power here, as America has the abovesaid 
power, but also, according to our present light, we should 
wrong our consciences in allowing that power to men, 
which we believe belongs only to God." 

This memorial was read in the Assembly, and after 
lying a week on the table, was read again, debated upon, 
and referred to a committee, who reported favourably. A 
bill was finally broughtin,in favourof the petitioners, read 
once, and a time set for its second reading ; but other 
business crowded in, and nothing more was done about 
it. In this manner have the Baptists frequendy been 
shuffled out of their rights. After this, they made a 
number of attempts to get some security for their freedom 
from religious oppression, but none was formally given 
them. They had many fair promises, which were never 
fulfilled ; and when the State Constitution was formed, 
the Bill of Rights was made to look one way, but priests 
and constables have gone another. The first article of 
the Bill of Rights declares '* All men are born free and 
equal, and have certain natural, essential, and unalienable 
rights," &c. The second declares, "No subject shall 
be hurt, molested, or restrained, in his person, liberty 
or estate, for worshipping God in the manner and sea- 
son most agreeable to the dictates of his own con- 
science," Sic. 

But notwithstanding all these declarations, many have 



MEMOIR OF THE AUTHOR. 11 

been molested and restrained in their persons^ liberties^ 
and estates,, on religious accounts.* 

These things we have thought proper to insert in Mr. 
Backus's biography. He was undoubtedly the draughts- 
man of some of the memorials of his brethren, and he 
was certainly the able and undaunted expositor of them 
all. His whole soul was engaged in the prosecution of 
his agency ; insomuch that he became the champion of 
non-conformity in New England, and was, on that ac- 
count, much vilified and abused by the established party. 

When he waited on the Congress at Philadelphia, he 
was accused of going there on purpose to attempt to 
break the union of the colonies. The newspapers 
abounded with pieces against him, some of which he an- 
swered, and others he treated as beneath his notice. In 
one, he was threatened with a halter and the gallows ; 
but he had been too long inured to the war, to be terrified 
by such impotent threats. 

Bad as were the laws of Massachusetts at this period, 
their interpretation and execution by bigoted and inte- 
rested courts was frequently much more exceptionable. 
Against fill such perversions Mr. Backus failed not to lift 
up the voice of solemn remonstrance. The undaunted 
intrepidity with which he withstood corrupt or party- 
blinded judges, even to the face, is still remembered by 
some of that waning remnant who were contemporaneous 
with his later years. 

The other sphere of service in which the subject of this 
memoir acted so distinguished and useful a part, was entered 
in obedience to the pressing and reiterated solicitations of 
his brethren. With characteristic humility he thus adverts, 
in the preface to vol. i. of his history, to his feelings and 
circumstances when first solicited, about the year 1771, 
to write a history of the churches of New England. 
" When I was requested by several gentlemen of note and 
others, to undertake this work, two great objections pre- 
sented themselves to my mind ; namely, my great unfit- 

* This remained true till within a few years since, when the con- 
stitution of Massachusetts was finally purified of this obnoxious 
feature, and all sects were placed on equality. 



12 MEMOIR OF THE AUTHOR. 

ness for it, and the difficulty of obtaining the necessary 
materials. But their importunity prevailed against the 
first, and Divine providence has removed the other, by 
conveying into my hands a variety of authentic materials, 
much beyond what I conceived could have now been ob- 
tained in the world." In the same preface he thus indi- 
cates the necessity of re-writing the early history of the 
Puritan churches and governments. 

'^ Itm^y well be supposed, that men who are striving for 
more power over others than belongs to them, will not 
set their own or their opponent's disposition and character 
in a just light. And if it should be found, that near all 
the histories of this country which are much known, have 
been written by persons who thought themselves invested 
with power to act as lawgivers and judges for their 
neighbours, under the name either of orthodoxy, or of 
immediate power from heaven, the inference will be 
strong, that our affairs have never been set in so clear a 
light as they ought to be ; and if this is not indeed the 
case, I am greatly mistaken." 

Under these circumstances, Mr. Backus set himself to 
the diligent search of all the original records within hi*? 
reach, and in 1777, in the midst of the confusion and suf- 
fering occasioned by the war of the Revolution, he pub- 
lished his first volume, a large 8vo., and brought down 
the history of the colonies, and particularly of their eccle- 
siastical affairs to 1690. A single sheet was added as an 
"Appendix, containing a brief summary of the Ecclesi- 
astical Affairs of this country down to the present time." 

This volume is now very scarce, and though containing 
ample and valuable materials for the historian, they will 
scarcely require to be republished in their present shape. 

His second volume contained the Church History of 
New England, from 1690 to 1784. It included "A con- 
cise view of the American War, and of the conduct of the 
Baptists therein, with the present state of their churches." 
In 1796 a third volume appeared, gleaning up a portion 
of materials which had been omitted in the others, and 
continuing the history down to that time. He says, 
" Through the whole, I have compared actions and events 



MEMOIR OF THE AUTHOR. 13 

With the word of God, according to the best light I could 
gain from every quarter." 

The first and third of the above volumes were printed 
in Boston, the second in Providence. They contain in 
the aggregate more than 1300 pages octavo; and though 
from the circumstances in which they were successively 
produced, it could not be expected that they would be 
free from repetitions, and some transposition of the order 
of events, yet the student of our early ecclesiastical his- 
tory will in vain look elsewhere for much of the interest- 
ing and important matter here contained. The style is 
uniformly lucid and nervous, without any attempt at 
polish or ornament. The sentiments and reflections 
freely interspersed, are such as arise naturally from the 
events narrated, and are fully imbued with the desire of 
civil and religious liberty. A delightful spirit of candour 
is evinced, in giving just commendation to whatever was 
truly excellent in the character and deportment of the Pu- 
ritans ; and if their now indefensible intolerance and 
bigotry receive a somewhat severer denunciation than 
we have been accustomed to hear awarded to them, let us 
remember the exasperating circumstances under which 
the author wrote. Let it also be borne in mind that he 
clearly discriminates between the early principles of the 
Puritans, and some subsequent inconsistencies of their 
practice. 

His last historical work was the volume herewith 
published. It consists of a condensation of the most im- 
portant things embraced in his former publications, into 
one smaller volume, with a concise view of the southern 
states ; the whole being continued to the time of its pub- 
lication in 1804. This is by far the most useful of his 
historical labours, for common readers ; and will by this 
cheap republication, be made widely accessible. 

Besides these literary enterprises, and the ordinary dis- 
charge of his pastoral duties, he travelled and preached 
very extensively in New England, and on one occasion, 
in 1789, in consequence of a request from the southern 
brethren for some one of the ministers of the Warren As- 
sociation to come and assist them in the great field of 



14 MEMOIR OF THE AUTHOR. 

labour which was then opened before them, he spent six 
months chiefly in Virginia and North Carolina, in which 
tour he travelled over three thousand miles, and preached 
one hundred and twenty-six sermons. His pen was 
rarely idle for any considerable length of time, and besides 
the list of about forty publications which he sent to the 
press, within the last half century of his useful life, he 
wrote a number of circular letters, and other communica- 
tions for various periodicals. His newspaper articles 
were not on the ordinary political topics, but were de- 
signed to expose ecclesiastical oppression, and to defend 
the noble principles of religious freedom.* 

This distinguished man finished his earthly course with 
great composure, November 20, 1806, in the 83d year of 
his age, and the 60th of his ministry. For a few months 

* The following is a complete list of the books and pamphlets 
which he published, in regular order. A Discourse on the Internal 
Call to preach the Gospel, 1754. A Sermon on Gal. iv. 31., 1756. 
A Sermon on Acts xiii. 27, 1763. A Letter to Mr. Lord, 1764. A 
Sermon on Prayer, 1766. A Discourse on Faith, 1767. An Answer 
to Mr. Fish, 1768. A Sermon on his Mother's Death, 1769. A Se- 
cond Edition of his Sermon on Gal. iv. 31., with an Answer to Mr. 
Frothingham, 1770. A Plea for Liberty of Conscience, 1770. So- 
vereign Grace vindicated, 1771. A Letter concerning Taxes to sup- 
port Religious Worship, 1771. A Sermon at the Ordination of Mr. 
Hunt, 1772. A reply to Mr. Holly, 1772. A Reply to Mr. Fish, 
1773. An Appeal to the Public in Defence of Religious Liberty, 
1773. A Letter on the Decrees, 1773. A History of the Baptists, 
vol. i. 1777. Government and Liberty described, 1778. A Piece 
upon Baptism, 1779. True Policy requires Equal Religious Liberty, 
1779. An Appeal to the People of Massachusetts against Arbitrary 
Power, 1 780. Truth is Great and will Prevail, 1 78 1 . The Doctrine 
of Universal Salvation examined and refuted, 1782. A Door opened 
for Christian Liberty, 1783. A History of the Baptists, vol. ii., 1784. 
Godliness excludes Slavery, in Answer to John Cleaveland, 1785. 
The Testimony of the Two Witnesses, 1786. An Address to New 
England, 1787. An Answer to Remmele on the Atonement, 1787. 
A Piece on Discipline, 1787. An Answer to Wesley on Election 
and Perseverance, 1789. On the Support of Gospel Ministers, 1790. 
An Essay on the Kingdom of God, 1792. A History of the Baptists, 
vol. iii., 1796. A second edition of his Sermon on the death of his 
Mother ; to which was added a Short Account of his Wife, who died in 
1800. Published 1803. An Abridgment of the Church History of 
New England, 1804. A Great Faith described, 1805. 



MEMOIR OF THE AUTHOR. 15 

previous to his death he had been laid by from his public 
labours by a paralysis, which deprived him of the power 
of speech and the use of his limbs. But his reason con- 
tinued unclouded to the last, and in his expiring moments, 
he manifested entire resignation to the will of Heaven. 

Few of his favoured brethren of this generation, are 
adequately impressed with a sense of their indebtedness 
to the labours of this departed champion of their cause. 
He was unquestionably one of the most useful ministers 
that has ever appeared among the American Baptists. 
For fifty years, he was a laborious servant of their 
churches ; and for more than half this period, he diligently 
devoted what time he could spare from professional du- 
ties, to historical researches. The vast fund of materials 
which he thus accumulated, must have sunk into entire 
oblivion, had it not been for his unwearied care. As a 
preacher he was entirely evangelical : pungency, pathos 
and power, characterized many of his discourses, which 
though unornamented with rhetorical language, were richly 
stored with scriptural truth. 

His unaffected piety, sincerity, and unwavering inte- 
grity, were proverbial among all that knew him. The 
following interesting reminiscence has been communicated 
by the v/orthy pastor of the church to which father Backus 
so long ministered. 

*' The following anecdote is sometimes related by the 
aged Christians in this region : — An unpleasant rupture 
took place between Rev. Mr. Alden, late of Bellingham, 
and a certain Mr. Mann, a member of his church. All 
attempts for a reconciliation were in vain. At length a 
number of ministers were called together for consultation 
and advice ; among whom were Stillman, of Boston : 
Manning, of Providence : and Backus, of Middleborough. 
The conference was held at the house of Rev. W. 
Williams, in Wrentham, and they spent the afternoon 
and almost all the following night in their pious efforts ; 
but the parties were unyielding, and there was not the 
least prospect of a settlement. For a long time Mr. 
Backus had sat with his head bowed down, and appeared 
to be sleeping. A little before break of day, (which is 



16 MEMOIR OF THE AUTHOR. 

said to be the darkest time,) Mr. B. rose up, saying, — 
Let us look to the throne of grace once more ; and then 
kneeling down he prayed. The spirit and tone of his 
prayer was such as to make every one feel that the heart- 
searching God had come down among them. The result 
was, the contending parties began immediately to melt, 
and the rising sun saw the rupture healed and closed up 
forever. 

" I have often heard that good man pray. The efficacy 
of his prayers did not consist in length, nor gaudy dress ; 
but it seemed that he and his God loved one another, and 
that he was at home before the throne of grace. I heard 
the last sermon which he ever preached. It was deliver- 
ed in his dwelling-house, from 1 Pet. ii. 9. I remember 
w^ell the piety, pathos, and unusual earnestness which 
characterized that discourse. His religion made him 
willing to die. S. H." 

The follow^ing description of his person and manner, is 
from the pen of his intimate friend and contemporary, Dr. 
Thomas Baldwin of Boston. 

" Mr. Backus's personal appearance was very grave 
and venerable. He w^as not far from six feet in stature, 
and in the latter part of life considerably corpulent. He 
was naturally modest and diffident ; which probably led 
him into a habit, which he continued to the day of his 
death, of shutting his eyes, when conversing or preach- 
ing on important subjects. His voice was clear and dis- 
tinct, but rather sharp than pleasant. In both praying 
and preaching, he often appeared to be favoured with such 
a degree of divine unction, as to render it manifest to all 
that God was with him. Few men have more uniformly 
lived aud acted up to their profession than Mr. Backus. 
It may be truly said of him, that he was a burning and 
shining light; and, though dead, he left behind him the 
good name which is better than precious ointment,^^ 



PREFACE. 



The experience of mankind, from age to age, gives 
the best light to direct our ways of any human means ; 
and the record of the word of God is our only sure guide 
to eternal life. Comparing spiritual things with spiritual, 
under the influence of the Holy Spirit, is the way to 
bring us to that happy end ; and though the writings of 
all uninspired men are imperfect, yet by comparing their 
various accounts together, we may gain much instruction 
from them about the accomplishment of prophecy, and 
many other things. 

These things were much upon my mind in early life, 
especially about the history of my own country. And 
when the knowledge of experimental religion was given 
me, above threescore years ago, it increased my attention 
to these things. But when some of our chief ministers 
requested me to engage to write our history, in 1771, the 
greatness of the work, and the difficulty of obtaining the 
necessary materials, were great objections in my way. 
Yet their importunity prevailed ; and I spent much of my 
time in going to, and searching of the records of the old 
colonies of Plymouth, Massachusetts, Rhode Island, 
Connecticut, and of the United Colonies, which last are 
ai Plymouth. I also searched many other records and 
papers, as well as books of various kinds, and inquired 
of intelligent persons, to get all the light I could from 
every quarter. And our first volume was published in 

2* 17 



18 PREFACE. 

1777, the second in 1784, and the third in 1796 ; and I 
never heard of any thing published against the work, 
though I desired that it might be corrected. 

As several things have come to light of late, that I had 
not before, and my ability for writing is continued to old 
age,* I have thought it to be [my] duty to reduce the 
most useful things into one volume, with a concise view 
of our Southern States, as well as to bring the history 
down to the present time. And as writers are often in- 
correct in their dates, I have paid much attention to that 
subject ; and have given an exact table of events, accord- 
ing to what light I could gain, following the old style, 
until the new took place in 1752. 

Many of the new things in this volume were taken 
from Winthrop's Journal, published in 1790 ; from the 
publications of the Historical Society at Boston, and 
from a book which I borrowed of them, called '* The 
Bloody Tenet," of which I know not of another copy in 
America. The accounts of our Southern States were col- 
lected partly when I was in North Carolina and Virginia, 
in 1789, and partly from other sources of intelligence. 
And in the experience of two centuries, in this great 
country, we may see a great variety of different schemes 
of government that have been tried, which may direct our 
choice to what is right, and to avoid evil ways ; espe- 
cially to guard against all cruelty, deceit, and violence. 
These things are humbly presented to the public, by 
their aged friend, Isaac Backus. 

Middleboroughy August 30, 1804. 

» Eighty on January 30, 1804. 



CHURCH HISTORY 



NEW ENGLAND. 



CHAPTER I. 



Their first church formed — ^They divide into two — They remove to 
Amsterdam — One goes to Leyden— They increase to three hun- 
dred — Part of them come to America — Here many of them die. 
Yet the rest are prospered — Robinson dies in Holland — Yet more 
come over — Their charter given — Their church order. 

The light of revelation, and the superstitions and per- 
secutions of the Church of England, were the causes of 
the first planting of New England. A number of people 
near the borders of the counties of York, Nottingham, and 
Lincoln, were so much convinced of the corruptions of 
the Church of England, that they withdrew from her in 
1602, and formed another church, in which they cove- 
nanted together, to walk in all the ordinances and com- 
mandments of God, according to the light he had given, 
or should give them out of his holy word. But for so 
doing they were cruelly persecuted by the ruling powers 
of the national church. Yet they increased so much in 
about four years, as to divide into two churches ; and this 
increased the resentment of their enemies so much, that 
they removed to Amsterdam, in 1608. One of these 
churches had the aged Mr. Richard Clifton, and Mr. 
John Robinson for their pastors ; but Clifton died at Am- 

19 



20 CHURCH HISTORY OF NEW ENGLAND. [CH. I. 

sterdam.* And as contentions had broken out in the 
other church, Mr. Robinson and his people removed to 
Leyden, in 1609, though to their temporal disadvantage. 
There they lived in peace and harmony, and increased to 
three hundred communicants. 

This caused much uneasiness in the Church of England, 
and many things were published against them. Mr. 
Richard Bernard of Nottinghamshire, in particular, wrote 
a large book against them, which Mr. Robinson answered 
in 1610; and he observes, that because one Bolton, in the 
early part of the reign of Queen Elizabeth, formed a 
church in a way of separation from the Ch arch of Eng- 
land, which persecution brought him to renounce, and 
afterwards to hang himself ; and Robert Brown, a minis- 
ter of that church, came out and formed several separate 
churches, and yet turned back again into the national 
church, Mr. Bernard brought these instances as arguments 
against all who separated from them. Upon which Ro- 
binson said, " The universal apostasy of all the bishops, 
ministers, students in the universities, yea, of the whole 
Church of England in Queen Mary's days, (a handful in 
comparison excepted,) might more colourably be urged by 
the papists against Mr. Bernard, than some few instances 
against us. The fall of Judas, an apostle ; of Nicolas, one 
of the seven deacons ; and of Demas, one of Paul's special 
companions in the ministry, sufficiently teach us that 
there is no cause so holy, nor calling so excellent, as not 
to be subject to the invasion of painted hypocrites. "t And 
as Mr. Bernard referred to many evils in the primitive 
churches, as a plea that the Church of England might be 
a true church of Christ, notwithstanding all her corrup- 
tions, Robinson says, "It is true that the apostles men- 
tioned them, but always with utter dislike, severe reproof, 
and strict charges to reform them. Rom. xvi, 17. 1 Cor. 
V. iThess. V. 14. 2 Thess. iii. 6. 1 Tim. vi. 5. Rev. ii. 
14 — 16. 20. But how doth this concern you ? Though 
Paul and all the apostles with him; yea, though Christ 
himself from heaven should admonish any of your 

• Prince's Chronology, 254. •(■ Robinson, 63 — 55. 



1613.] ARMINIAN CONTROVERSY. 21 

churches to put away any person, though never so here- 
tical or flagitious, you could not do it."* " Your prelates 
govern, or rather reign, but teach not ; your parish priests 
teach so much as they dare for fear of their imperious 
lords, but they govern not."t *' Nothing hath more 
advanced the throne of antichrist in former days, nor 
doth more uphold it at this day, than the people's dis- 
charging themselves of the care of public aflfairs in the 
church, on the one side, and the priests and prelates arro- 
gating all to themselves, on the other. "J *' And I doubt 
not but Mr. Bernard, and a thousand more ministers in 
the land, (were they secure from the magistrates' sword, 
and might they go on with good license,) would wholly 
shake oif their canonical obedience to their ordinaries, 
and neglect their citations and censures, and refuse to sue 
in their courts, for all the peace of the church, which they 
commend to us for so sacred a thing. "§ 

This remark was plainly verified in the vast numbers 
who afterwards came over to New England, who did not 
separate from the national church before they came away. 
The following account may give us some idea of his 
views of gospel doctrines. James Arminius, a professor 
of divinity in the University of Leyden, died there in 
1609 ; but the opinions he had advanced have caused 
much controversy ever since. It was so sharp at Leyden 
in 1612, between the two professors in their university, 
that few of the disciples of the one would hear the other; 
but Mr. Robinson, though he preached thrice a week, 
and wrote sundry books, besides many other labours, yec 
went constantly to hear them both, whereby he was 
grounded in the controversy, and saw the force of all 
their arguments. And in 1613, Episcopius set forth 
sundry Arminian theses at Leyden, which he would de- 
fend in public against all opposers ; upon which Polyan- 
der, and the chief preachers of the city, desired Mr. 
Robinson to dispute against him. But being a stranger, 
he was loath to engage. Yet the other telling him, that 
8uch was the ability and expertness of the adversary, 

* Robinson, 82. f lb. 359. ^ lb. 204. § lb. 14. 



22 CHURCH HISTORY OF NEW ENGLAND. [CH. I 

that truth was in danger of suffering- if he would not help 
them, he at length yields ; and when the day came, he 
defended the truth and foiled the opposer, so as to put 
him to an apparent nonplus in a great and public audience. 
The same he does a second and a third time, upon like 
occasions ; which caused many to praise God, and highly 
to esteem Mr. Robinson.* 

Thus it appears that Mr. Robinson was a firm believer 
of those doctrines which are called Calvinism, while he 
was earnest for allowing all men liberty of conscience ; 
and that the contrary behaviour of many was not owing 
to that plan of doctrine, but to other causes. For the 
rulers in Holland held firmly to that doctrine, and yet they 
established such religious liberty as was not then enjoyed 
in any other part of Europe. But though their religious 
privileges were great, yet many other things caused Mr. 
Robinson and his people to desire a removal to a better 
country. For most of them had been bred to husbandry, 
which they had not advantages to follow in Holland ; and 
the language and manners of the Dutch were not agreeable 
to them ; and their little regard to the Sabbath, and other 
religious duties, were ofifensive to them ; and the climate 
of the country was not favourable to their health, but their 
children were oppressed with labour and disease, so as to 
abate the vigour of nature in early age ; neither could they 
be willing to lose their interest in the English nation, and 
the government thereof, if they could obtain liberty of 
conscience from thence. And they believed that if they 
could have such liberty granted them in America, many 
would remove thither, who would enlarge the English 
dominions, and also spread the light of the gospel among 
the heathen. They therefore sent two agents to England 
in 1617, to petition for such liberties and privileges. 
And having received some encouragement from the coun- 
cil there, who had the care of the American afi*airs, Mr. 
Robinson and Elder Brewster wrote to them these en- 
couraging considerations. "1. We verily believe and 
trust that the Lord is with us ; to whom and whose service 

* Prince's Chronology, p. 36, 38. 



1620.3 EMIGRATION TO AMERICA. 23 

we have given ourselves in many trials, and that he will 
graciously prosper our endeavours according to the sim- 
plicity of our hearts. 2. We are well weaned from the 
delicate milk of our mother country, and inured to the 
difficulties of a strange land. 3. The people are, for the 
body of them, industrious and frugal, we think we may 
safely say, as any company of people in the world. 
4. We are knit together as a body, in a most strict and 
sacred bond and covenant of the Lord ; of the violation 
whereof we make great conscience, and by virtue whereof 
we hold ourselves straitly tied to all care of each other's 
good, and of the whole. 5. It is not with us, as with other 
men, whom small things can discourage, and small dis- 
couragements cause to wish ourselves at home again."* 
Herein they were not mistaken, as will soon appear; 
for though contentions in said council, and other things, 
delayed their proceedings for three years, and they could 
not obtain a promise of liberty of conscience in this coun- 
try, but only that the king would connive at them, and 
not molest them, if they carried peaceably, "yet, casting 
themselves on the care of Providence, they resolved to 
venture." But as they could not obtain help enough, 
from the merchant adventurers in England, to carry over 
half of their society at first, Mr. Robinson was obliged to 
stay with the majority in Holland, while Elder Brewster 
came with the rest to America. And before they came 
away Mr. Robinson gave them this solemn advice. Said 
he, *' We are now to part asunder, and the Lord knoweth 
whether I shall live to see your faces again :,but whether 
he hath appointed it or not, I charge you before God and 
his blessed angels, to follow me no further than I have 
followed Christ. And if God shall reveal any thing to 
you by any other instrument of his, be as ready to receive 
it as ever you were to receive any truth by my ministry ; 
for 1 am very confident that the Lord has more truth and 
light yet to break forth out of his holy word. Here he 
took occasion to bewail the state and condition of the re- 
formed churches, who were come to a period in religion, 

♦Prince, p. 51,52, 



24 CHURCH HISTORY OF NEW ENGLAND. [CH. I. 

and would go no further than the instruments of their re- 
formation. As for example, the Lutherans could not be 
drawn to go beyond what Luther saw ; for whatever part 
of God's will he had further imparted and revealed to 
Calvin, they will rather die than embrace it. And so 
you see the Calvinists, they stick where he left them, a 
misery much to be lamented ; for though they were pre- 
cious shining lights in their times, yet God had not re- 
vealed his whole will to them. And were they now liv- 
ing, they would be as ready and willing to embrace further 
light, as that they had received. And here I must put 
you in mind of our church covenant, wherein we promise 
and covenant with God and one another, to receive what- 
soever-light or truth that shall be made known to us from 
his written word. But withal I exhort you to take heed 
what you receive for truth, and well to examine and com- 
pare it with other Scriptures before you receive it ; for it 
is not possible ijiat the Christian world should come so 
lately out of such thick antichristian darkness, and that 
full perfection of knowledge should break forth at once."* 
And after an affectionate parting, Mr. Robinson, on 
July 27, 1620, sent them the following letter : 

" Loving Christian Friends, 
*' I do heartily, and in the Lord salute you, as being 
those with whom I am present in my best affections, and 
most earnest longing after you, though I be constrained 
for a while to be bodily absent from you : I say con- 
strained ; God knowing how willing, and much rather 
than otherwise, I would have borne my part with you 
in this first brunt, were I not by strong necessity held 
back for the present. Make account of me in the mean 
time as a man divided in myself, with great pain and as 
(natural bonds set aside) having my better part with you : 
and although I doubt not but in your godly wisdoms you 
both foresee and resolve upon that which concerneth your 
present state and condition, both severally and jointly ; 
yet have I thought it but my duty to add some further 

* Winslow against Gorton, p. 97, 98. 



1620. J PASTORAL LETTER. 25 

spur of provocation unto them who run already, if not 
because you need it, yet because I owe it in love and duty. 
And first, as we are daily to renew our repentance with 
our G-od, especially for our sins known, and generally 
for our unknown trespasses ; so doth the Lord call us in 
a singular manner, upon occasions of such difficulty and 
danger as lieth upon you, to both a narrow search and 
careful reformation of your ways in his sight, lest he, call- 
ing to remembrance our sins forgotten by us, or unrepented 
of, take advantage against us, and in judgment leave us to 
be swallowed up in one danger or other. Whereas, on 
the contrary, sin being taken away by earnest repentance, 
and the pardon thereof from the Lord sealed up to a man's 
conscience by his Spirit, great shall be his security and 
peace in all dangers, sweet his comforts in all distresses, 
with happy deliverance from evil, whether in life or death. 
*' Now, next after this heavenly peace with God and 
our consciences, we are carefully to provide for peace 
with all men, what lieth in us, especially with our asso- 
ciates ; and, for that watchfulness must be had, that we 
neither at all in ourselves do give, no, nor easily take 
offence being given by others. Wo be to the world for 
offences ; for although it be necessary, considering the 
malice of Satan and men's corruptions, that offences come, 
yet wo unto the man, or woman either, by whom the 
offence cometh, saith Christ, Matt, xviii. 7. And if 
offences in the unseasonable use of thinirs in themselves 
indifferent be more to be feared than death itself, as the 
apostle teacheth, 1 Cor. ix. 15, how much more in things 
simply evil, in which neither the honour of God, nor love 
to man is thought worthy to be regarded ! Neither yet is 
it sufficient that we keep ourselves by the grace of God 
from giving offence, except withal we be armed against 
taking of them when they are given by others ; for how 
imperfect and lame is the work of grace in that person, 
who wants charity to cover a multitude of offences ! as 
the Scripture speaks. Neither are you to be exhorted to 
this grace, only upon common grounds of Christianity, 
which are, that persons ready to take offence either want 
charity to cover offences, or duly to weigh human frailties ; 

3 



26 CHURCPI HISTORY OF NEW ENGLAND. [cH. I. 

or, lastly, are gross though close hypocrites, as Christ our 
Lord teacheth, Matt. vii. 1—3. As, indeed, in my own 
experience, few or none have heen found who soonei* 
give offence, than such as easily take it ; neither have 
they ever proved sound and profitable members in socie- 
ties, who have nourished this touchy humour. But, 
besides these, there are divers motives provoking you 
above others to great care and conscience of this way ; as 
first, there are many of you strangers as to the persons 
so to the infirmities of one another, and so stand in need 
of more watchfulness this way, lest when such things fall 
out in men and women as you expected not, you be inor- 
dinately affected with them, which doth require at your 
hands much wisdom and charity for the covering and 
preventing of incidental offences that way. And, lastly 
your intended course of civil community* will minister 
continual occasion of offence, and be as fuel for that fire, 
except you diligently quench it with brotherly forbearance. 
And if taking offence causelessly or easily at man's 
doings, be so carefully to be avoided, how much more 
heed is to be taken that we take not offence at God him- 
self ! which we certainly do, so oft as we murmur at his 
providence in our crosses, or bear impatiently such afflic- 
tions wherewith he is pleased to visit us. Store up 
therefore patience against the evil day ; without which we 
take offence at the Lord himself in his holy and just 
works. There is a fourth thing carefully to be provided 
for, viz. : That with your common employments you join 
common affections truly bent upon the general good, 
avoiding as a deadly plague of both your common and 
special comforts, all retiredness of mind for proper advan- 
tage, and all singularly affected every manner of way ; let 
every man repress in himself, and the whole body in each 
person, as so many rebels against the common good, all 
private respects of men's selves, not sorting with the 
general convenience. And as men are careful not to have 
a new house shaken with violence, before it be well set- 
tled, and the parts firmly knit ; so be you, I beseech you, 

* For seven years their affairs were managed in one common stock 



1630.] PASTORAL LETTER. 27 

brethren, much more careful that the house of God (which 
you are) be not shaken with unnecessary novelties, or 
other oppositions at the first settling thereof. 

" Lastly, whereas you are to become a body politic, 
using civil government among yourselves, and are not 
furnished with spe^^ial eminency above the rest, to be 
chosen by you into office of government ; let your wisdom 
and godliness appear, not only in choosing such persons 
as do entirely love, and will promote the common good ; 
but also in yielding unto them all due honour and obe- 
dience in their lawful administrations ; not beholding in 
them the ordinariness of their persons, but God's ordinance 
for your good ; not being like the foolish multitude, who ho- 
nour the gay coat more than either the virtuous mind of the 
man, or the glorious ordinance of the Lord ; but you know 
better things, and that the image of the Lord's power and 
authority, which the magistrate beareth, is honourable in 
how mean persons soever; and this duty you may the 
more willingly, and ought the more conscionably to per- 
form, because you are (at least for the present) to have 
them for your ordinary governors, which yourselves shall 
make c];oice of for that work. 

" Sundry other things of importance I could put you in 
mind o f, nnd of those before mentioned in more words ; 
but I will not so far wrong your godly minds, as to think 
you heedless of these things, there being also divers 
among you so well able both to admonish themselves and 
others of what concerneth them. These few things, 
therefore, and the same in a few words, I do earnestly 
commend to your care and conscience, joining therein 
with my daily incessant prayers unto the Lord, that he 
who made the heavens, and the earth, and sea, and all 
rivers of water, and whose providence is over all his 
works, especially over all his dear children for good, 
would so guide and guard you in your ways, as inwardly 
by his Spirit, so outwardly by the hand of his power, as 
that both you, and we also, for and with you, may have 
after matter of praising his name all the days of your and 
our lives. Fare you well in him in whom you trust, and 



28 CHURCH HISTORY OF NEW ENGLAND. [CH. I. 

in whom I rest, an unfeigned well-wisher to your happy 
success in your hopeful voyage. John Robinson."* 

This they received at Southampton in England ; and 
these excellent instructions had lasting influence upon 
their posterity. Two ships had been provided to carry 
them to America, but after sailing twice, and turning back, 
one of them was left and the other sailed from Plymouth, 
September 6, and landed on Cape Cod, November 11. 
And as this was northward of where they had any patent, 
they drew a covenant for their civil government, which 
was signed before they landed, by John Carver, William 
Bradford, Edward Winslow, Isaac iVllerton, William 
Brewster, Miles Standish, John Alden, Samuel Fuller, 
and thirty-three more, their whole number being 101 
souls. Mr. Carver was chosen their governor ; and they 
had a tedious time to find out a place to settle in ; but 
on December 16, 1620, the ship came into the harbour 
which they called Plymouth, and then they had to build 
themselves habitations, in a cold winter season, without 
any friend to help them. Tiiey intended to have gone to 
Hudson's river, but the Dutch had hired the master of the 
ship deceitfully to prevent it; though God meant it for 
their good ; for the Indians were numerous there, while 
there were none here. A great sickness a few years 
before had laid this place desolate, and had swept off 
most of the Indians for forty miles round, so that those 
who remained were glad of their help against the Narra- 
gansets, where the sickness did not reach ; and here were 
fialds ready cleared for them, who had no cattle to help 
them till several years after. 

How wonderful are the works of God ! Yea, and his 
judgments are a great deep ; for by reason of their long 
voyage, and the difficulties of the winter following, 
without good accommodations, near half of their company 
died in six months, among whom was Governor Carver 
and his wife. Yet the survivors were wonderfully sup- 
ported, and the chief sachem of the Indians in these parts 

* Morton, p. 7 — 10. 



1623.] EARLY PRIVATIONS. 29 

came to Plymouth, in March, 1621, and entered into a 
friendly covenant with them, which lasted all their days. 
Afterwards some friends in England wrote to them, and 
said, " we are still persuaded, you are the people that must 
make a plantation, and erect a city in those remote places, 
when all others fail."* And they will be remembered to 
the latest posterity. 

Massassoit, the sachem who had made a league with 
them, having found out a plot which was laid against the 
English in the spring of 1623, by some Indians in Mas- 
sachusetts bay, informed our fathers of Plymouth of it, 
and advised them to cut off a few leaders in it, whom he 
named, which they did, and so the plot was entirely 
crushed.t Such a scarcity also came upon them in that 
year, that they had no bread at Plymouth from the time 
of their planting until their corn was grown ; but they 
lived upon fish, deer, fowls, and ground nuts. And to add 
to their trials, a great drought came on with heat, from 
the third week in May to the middle of July, so that 
their corn withered as if it were dead ; and a ship which 
they had long expected did not arrive, but they thought 
iiey saw signs of its being wrecked on the coasts. This 
svas distressing indeed ; but their authority set apart a 
day of fasting and prayer to seek help from their God, 
and they found it was not in vain ; for though the former 
part of the day was clear and hot, yet before their exercise 
was over the clouds gathered, and distilled next morning 
in gentle showers, and so for fourteen days together, 
which revived their corn and other fruits, so that they had 
a plentiful harvest. And soon after, the ship which they 
expected arrived, and another in a few days, wherein 
came sixty of their friends. J And they never had such 
scarcity afterwards. 

Mr. Robinson and the most of his people were detained 
in Holland, until, after a short sickness, he died there on 
March 1, 1625, in the fiftieth year of his age, greatly 
lamented by his people both there and here. His family 

* Historical Society, vol. ill. p. 33. 

t Prince, p. 129—133. t lb. p. 137—139. 

3* 



30 CHURCH HISTORY OF NEW ENGLAND. [cH. II. 

came over afterwards, and his son Isaac lived to be above 
ninety years old, and left male posterity in the county of 
Barnstable. The company of adventm-ers in England 
would not be at the expense of conveying these and others 
from Leyden, and yet demanded the pay for their former 
expenses. Therefore, in 1628, their friends here engaged 
to do it, when William Bradford, Miles Standish, Isaac 
Allerton, Edward Winslow, William Brewster, John 
Rowland, John Alden, and Thomas Prince, with four 
friends in London, after having the trade of this colony 
secured to them, undertook to pay the debts of the colony 
in England, which were eighteen hundred pounds sterling, 
and also to bring those friends over.* And in August, 
1629, thirty-five families arrived at Plymouth, from Ley- 
den, the transporting of whom cost five hundred and fifty 
pounds sterling, besides supporting of them above a year 
more, till they had a harvest of their own, all which was 
freely given them.t A wonderful instance of Christian 
generosity. 

On January 13, 1630, the council for New England 
gave a patent to William Bradford and his associates and 
assigns of all that part of New England between Cohasset 
rivulet towards the north, and Narraganset river towards 
the south, the western ocean towards the east, and between 
a straight line directly extending up into the main land 
toward the north from the mouth of Narraganset river, to 
the utmost bounds of a country in New England, called 
Pacanokit, alias Swamset, westward, and another straight 
line extending directly from the mouth of Cohasset river 
towards the west, so far into the main land westward as 
to the utmost limits of the said Pacanokit or Swamset 
extend ; and also a tract of land extending fifteen miles 
wide on each side of Kennebeck river, vfcc.± and this con- 
tinued a distinct government until 1692. In 1621, they 
chose a governor and one assistant with him; in 1624, 
they chose five assistants ; and in 1633, they chose a 
governor and seven assistants, and continued that number 
as long as they remained a distinct government. 

* Historical Collections at Boston, 1794, p. 61. 

t Prince, p. 168. 192. t lb. p. 196, 197. 



1630.] CHURCH ORDER, 31^ 

As to the government of the church, they held the power 
to be in each particular church, to receive and exclude 
members, and to choose and ordain officers, though they 
would act in fellowship with sister churches. As to offi- 
cers, they held to having pastors, ruling elders, and dea- 
cons. Their ruling elders were to have the gifts of public 
teachers, but not to administer the ordinances of baptism 
and the holy supper. Such was Mr. William Brewster, 
from their first coming to this land, until he died in 1644. 
They also held that every brother in the church might 
improve his gifts in public teaching, if he had gifts that 
could edify the brethren, to whom they were to be sub- 
ject. Some of their proofs for it were these; One apos- 
tle says, " he that prophesieth, speaketh unto men to 
edification, and exhortation, and comfort. And ye may 
all prophesy one by one, that all may learn, and all may 
be comforted." 1 Cor. xiv* 3. 31. And another says, 
'' As every man hath received the gift, even so minister 
the same one to another, as good stewards of the manifold 
grace of God. If any man speak, let him speak as the 
oracles of God ; if any man minister, let him do it as of 
the ability which God giveth ; that God in all things may 
be orlorified throuorh Jesus Christ." 1 Pet. iv. 10, 11.* 
Though they took much pains, yet they never obtained a 
pastor here, until Mr. Ralph Smith came over with the 
Salem company, in 1629, and not being wanted there, he 
came that year to Plymouth, and was their pastor about 
six years. 

* Robinson against Bernard, 235. 



32 CHURCH HISTORY OF NEW ENGLAND. [CH. 11. 



CHAPTER II. 

A church settled at Salem — Governor Winthrop comes over with then- 
charter — Church and State united — Williams banished — His great 
service in the Pequot war — A synod at Cambridge — A new court 
called, who punished many whom the synod had condemned. 

After our fathers at Plymouth, through great dangers 
and difficulties, had prepared the way, many who disliked 
the corruptions and oppressions in the Church of England 
made preparations for a removal into this country. Mr. 
John White, a minister at Dorchester in England, pre- 
vailed with a number of wealthy men to write over to 
Roger Conant and others, who were scattered iir different 
places, to repair to Cape Ann, and they would send over 
money and gooc^s to assist them in planting and fishing ; 
and they did so with success. And on March 19, 1628, 
the council for the affairs of New England sold to a num- 
ber of men, their heirs and associates, that part of New 
England which lies between lines drawn three miles north 
of every part of Merrimack river, and three miles south 
of every part of Charles river and Massachusetts bay, and 
extending west from the Atlantic ocean to the south sea. 
And they sent over Mr. John Endicot as governor of said 
people, who made Salem to be their chief town ; and on 
March 4, 1629, King Charles granted the Massachusetts 
charter, including all the lands before described, to be 
holden of him and his heirs and successors. And Mr. 
Francis Higginson and Samuel Skelton, with two other 
ministers and above three hundred persons with them, 
came over to Salem, and gathered a church, and ordained 
these two rainisters on August 6, 1629, and also a ruling 
elder; and they received the right hand of fellowship 
from the church of Plymouth the same day.* So early 
did they join with those here, whom many had censured 

*Prmce,p.83.190, 191 



1630.] SALEM AND BOSTON FOUNDED. 33 

for separating from the church of England in their native 
country. 

And on June 12, 1630, Governor Winthrop arrived at 
Salem ; and about fifteen hundred people came over that 
year, bringing the Massachusetts charter with them, and 
the churches of Boston, Dorchester, and Watertown, 
were soon formed and organized like Salem, as Charles- 
town also was in 1632. At first they received members 
by a general declaration of their faith, and the discovery 
of a regular walk ; but they afterwards required of each 
one an account of a change of heart by the work of God's 
Spirit. Mr. John Wilson was the first pastor of the 
church of Charlestown and Boston, who was ordained,, 
with a ruling elder and two deacons, August 27, 1630. 
Governor Winthrop says, " We used imposition of hands, 
but with this protestation by all, that it was only a sign 
of election and confirmation, not of any intent that Mr. 
Wilson should renounce his ministry he received in Eng- 
land."* But he afterwards informs us, that when a mi- 
nister had resigned his pastoral charge of any church, he 
was then '' no minister," by the received determination of 
their churches ; and also that they did not allow any elders 
to lay on hands in ordinations, but those who were of the 
church where the ordination was.t But in 1648, that li- 
berty was granted in their platform. 

The General Court at Boston, May 18, 1631, made a 
law that no man should hereafter be admitted as a freeman, 
to have a vote in their government, but a member in some 
of their churches. On Sept. 4, 1633, arrived a ship, in 
which came John Cotton, Thomas Hooker, and Samuel 
Stone, ministers, and John Haynes, afterwards Governor 
of Massachusetts, and then of Connecticut. Mr. Cotton 
was soon settled in the ministry, at Boston, where he had 
as much influence, both in the civil and ecclesiastical 
aff*airs of the country, as any one man therein, for near 
twenty years, till he died. But Mr. Hooker could not 
agree with him in somethings of great importance, though 
he did in others. Hooker and Stone settled first at Cam- 

* Journal, p. 20. f lb. p. 227. 268. 



34 CHURCH HISTORY OF NEW ENGLAND. [CH. II. 

bridge, and then removed with many others to Hartford, 
in 1636, and were leaders in the colony of Connecticut, 
where men were received to be freemen who were not 
members of their churches. They also held that none 
had a right to bring their children to baptism but commu- 
nicants, while Cotton was for others doing it, if they 
were not scandalous. And he was for carrying the power 
of councils higher than Hooker would. 

Governor Winthrop gives the following account of the 
manner of their forming churches, and receiving members 
into them, which was soon established. It was, that 
where a church was designed to be gathered, their chief 
rulers and ministers must be convened, and those who 
were to be the first members of the church were to tell 
their experiences before them, and have their approbation, 
or else they were not to proceed. Of this he relates the 
following example. In 1635, the most of the church in 
Dorchester, with their minister, removed up, and planted 
Windsor, and began the colony of Connecticut; in which 
year Mr. Richard Mather came over and settled in Dor- 
chester.. And on April 11, 1636, many rulers and mi- 
nisters met there for the purpose of forming a new church ; 
but it was not done, because the most of those who in- 
tended to be members were thought not meet at present 
to be the foundation of a church, because they had built 
their hopes of salvation upon unsound grounds, viz. : 
*' Some upon dreams and ravishes of spirit by fits ; others 
upon the reformation of their lives ; others upon duties 
and performances, &c. wherein they discovered three 
special errors. 1. That they had not come to hate sin 
because it is filthy, but only left it because it is hurtful. 
2. That by reason of this they had never truly closed 
with Christ, (or rather Christ with them,) but had made 
use of him only to help the imperfection of their sanctifi- 
cation and duties, and not made him their sanctification, 
wisdom, &c. 3. They expected to believe by some 
power of their own, and not only and wholly from Christ." 
These are the views that Governor Winthrop had of 
Christian experiences, and of how churches should be 



1633.] ROGER WILLIAMS. 35 

gathered. And satisfaction was gained the fall after, when 
a church was gathered there.* 

Perhaps he, and many rulers and teachers among them, 
were as wise and pious men as any who ever undertook 
to establish religion upon earth by human laws, enforced 
by the sword of the magistrate ; and the evils which they 
ran into ought to be imputed to that principle, and not to 
any others which they held that were agreeable to the 
gospel. But as their persecutors in England were then 
exerting all their influence to bring these people again 
under their power in religious matters, they took such 
measures to defend themselves as cannot be justified ; and 
as Mr. Roger Williams earnestly laboured to prevent 
those measures, and to promote the establishment of full 
liberty of conscience in this country, they bent all their 
power against him. 

According to his own account, and good information 
from others, he was born in Wales, in 1599, and he had 
the early patronage of the famous Sir Edward Coke ; was 
educated at the University of Oxford, and was introduced 
into the ministry in the Church of England. But he soon 
found that he could not in conscience conform to many 
things in their worship ; therefore he came over to this 
country, and arrived at Boston, in February, 1631 ; and in 
April, he was called to preach at Salem; but as he had 
refused to commune with the church at Boston, and ob- 
jected against the oaths which they took when they came 
out of England, and the force in religious affairs which 
they exercised here, the court at Boston wrote to Salem 
against him, upon which he went to Plymouth, where he 
preached above two years, and was highly esteemed by 
Governor Bradford and others. Mr. Prince supposed 
that he had taken the oath of a freeman at Boston, in 
May, 1631, because a man of his name is upon their 
records in that month ; but this was an evident mistake, 
and I found a Roger Williams upon their records the fall 
before this minister came to America. As these colonies 
had received the grant of American lands from the kings 

* Winthrop, p. 98. 105. 



36 CHURCH HISTORY OF NEW ENGLAND. [CH. II. 

of England, Mr. Williams wrote his thoughts against it 
while he lived at Plymouth, which some liked, and 
others did not ; and as Mr. Skelton was sick at Salem, 
Williams was invited there to preach in his place, and he 
obtained a dismission in the summer of 1633, and preached 
there till Skelton died, August 2, 1634, after which he 
was ordained in Salem. He had spoken against the 
meeting of ministers by themselves, once a fortnight, 
fearing that it might grow in time to a presbytery or su- 
perintendency over the churches ;* and greater difficulties 
soon followed. 

Their charter gave them no power to make any laws 
contrary to the laws of England, and they had sworn to 
act accordingly; yet when they met at Boston, May 14, 
1634, before they elected their officers, the assembly 
passed an act which said, "It was agreed and ordered, 
that the former oath of freemen shall be revoked, so far as 
it is dissonant from the oath of freemen hereunder written, 
and that those that received the former oath shall stand 
bound no further thereby, to any intent or purpose, than 
this new oath ties them that now take the same. 

THE OATH OF A FREEMAN. 

'* I, A. B., being by God's providence an inhabitant and 
freeman in this Commonweal, do freely acknowledge 
myself to be subject to the government thereof, and there- 
fore, do here swear by the great and dreadful name of the 
everliving God, that I will be true and faithful to the same,, 
and will accordingly yield assistance and support hereunto 
with my person and estate as in equity I am bound, and 
will also truly endeavour to maintain and preserve all the 
liberties and privileges thereof; submitting myself to the 
wholesome laws and orders made and established by the 
same. And further, that I will not plot nor practise any 
evil against it, nor consent to any that shall so do ; but 
will truly discover and reveal the same to lawful authority 
now here established, for the speedy preventing thereof. 
Moreover, I do solemnly bind myself in the sight of God, 

* Winthrop, p. 57. 



1635.] THE freeman's oath. 37 

that when I shall be called to give my voice touching any 
such matters of this state wherein freemen are to deal, I 
will give my vote and suffrage as I shall judge in mine 
own conscience may best conduce and tend to the public 
weal of the body, without respect of persons or favour of 
any man; so help me God in the Lord Jesus Christ." 

And it appears that they never acted any more in the 
name of the kings of England, until after 1660. And 
what a stretch of arbitrary power was this ! Yet men 
might still choose whether they would take this oath or 
not, if they would be content not to be freemen. But 
when they met again, March 4, 1635, they enacted, 
** That every man of or above the age of sixteen years, 
who hath been or shall hereafter be resident within this 
jurisdiction by the space of six months, (as well servants 
as others,) and not infranchised, shall take the oath of re- 
sidents, before the governor, deputy governor, or two of 
the next assistants, who shall have power to convent him 
for that purpose ; and upon his refusal, to bind him over 
to the next court of assistants, and upon his refusal the 
second time to be punished at the discretion of the court. 
It is ordered that the freeman's oath shall be given to 
every man of or above the age of sixteen years, the clause 
for election of magistrates only excepted." 

Now as this act was to bind all, Mr. Williams openly 
preached against it at Salem, for which the governor and 
assistants convented him before them on April 30 ; but he 
refused to retract what he had done, and Mr. Cotton says, 
" The court was forced to desist from that proceeding."* 
Indeed he calls it the first of these acts, but Governor 
Winthrop shews it to be the second.t And because of it, 
they at their meeting in May took away some land from 
Salem, by an act which said, *' The land betwixt the Clift 
and the Forest river, near Marblehead, shall for the pre- 
sent be improved by John Humphrey, Esq. ; and as the 
inhabitants of Marblehead shall stand in need of it, the 
said John Humphrey shall part with it, the said inhabitants 
allowing him equal recompense for his labour and cost 

* Tenet washed, part second, p. 29. -j- Journal, p. 80. 

4 



38 CHURCH HISTORY OF NEW ENGLAND. [CH. II. 

bestowed thereupon ; provided, that if in the mean time 
the inhabitants of Salem can satisfy the court that they 
have a true right unto it, that then it shall belong unto the 
inhabitants thereof." And how was that satisfaction to 
be given ? Why, they gave up Mr. Williams in the fall 
after ; and when the court met, March 3, 1636, they said, 
" It was proved this court that Marbleneck belongs to 
Salem." 

Thus it stands upon their records, though Mr. Cotton 
pretends that Salem only petitioned for land in May, 
1635 ; instead of their having some taken from them, until 
they gave him up. That act of taking land from them, 
appeared so evil to Mr. Williams and his church, that 
they wrote letters of reproof to the churches where those 
rulers belonged; upon which their rulers and ministers 
met in July, and gave Williams notice that he should be 
banished if he did not give them satisfaction ; and Salem 
church yielded so much to them, that he left preaching to 
them in August. And when the court met in September, 
Governor Winthrop says, " Mr. Endicot made a protes- 
tation in justification of the letters formerly sent from 
Salem to other churches against the magistrates and de- 
puties, for which he was committed, but the same day he 
came and acknowledged his fault, and was discharged."* 
He afterwards acted at the head of their government in 
hanging the Quakers ; but as Williams remained steadfast, 
their records say, 

" Whereas Mr. Roger Williams, one of the elders of 
the church of Salem, hath broached and divulged divers 
new and dangerous opinions against the authority of ma- 
gistrates, as also writ letters of defamation both of the 
magistrates and churches here, and that before any con- 
xviction, and yet maintaineth the same without any retrac- 
tion ; it is therefore ordered, that the said Mr. Williams 
shall depart out of this jurisdiction within six weeks now 
next ensuing ; which if he neglect to perform, it shall be 
lawful for the governor and two magistrates to send him 
to some place out of this jurisdiction, nit to return any 
more without leave from the court." 
* Journal, p. 84. 86. 



1636.] ROGER WILLIAMS BANISHED. 39 

As he did not go, they sent for him to come to Boston, 
in January, 1636, but he sent an excuse for not coming ; 
upon which they sent an officer to take him, and to convey 
him on board a ship bound for England ; but when the 
officer got to Salem, he had been gone three days.* He 
first went to the place since called Rehoboth ; but Go- 
vernor Winslow wrote to him, that he was then within 
Plymouth colony, but if he would only go over the river, 
he would be out of it, and be as free as themselves. And 
he readily did so, and obtained a grant of lands from the 
Narraganset Indians, where he began the first civil go- 
vernment upon earth that gave equal liberty of conscience. 
Though before he obtained it, he says, "I was sorely 
tossed for fourteen weeks, in a bitter winter season, not 
knowing what bread or bed did mean."t And from a 
view of the great things which God had done for him, he 
called the place Providence. 

The nature of true liberty of conscience was very little 
understood then in the world. And as God had brought 
the people here, out of an Egyptian bondage, and given 
them a good land, they imagined that they ought to imitate 
the children of Israel, in punishing the wicked, and in 
establif^liiiig a holy government in this great country 
And from hence, they who opposed such a great and good 
work, appeared to them exceedingly criminal. A noted 
man, who was then active among them, thought that 
Christ called them, not only to assist in building up his 
churches, but also in pulling down the kingdom of anti- 
christ ; and that he said to them, '' You are not set up for 
tolerating times, nor shall any of you be content with this, 
that you are set at liberty, but take up your arms, and march 
manfully on till all opposers of Christ's kingly power are 
abolished. Have you not the blessedest opportunity put 
into your hands that ever any people had ? Then fail not 
in prosecution of the work, for your Lord hath furnished 
you with able pilots, to steer the helm in a godly, peace- 
able civil government also ; then see that you make choice 
of such as are found both in profession and confession, 
men fearing God and hating bribes ; whose commission is 
* Journal, p. 92. \ Historical Society, vol. i. p. 276. 



40 CHURCH HISTORY OF NEW ENGLAND. [CH. II. 

not limited to the commands of the second table, but they 
are to look to the rules of the first also ; and let them be 
sure to put on Joshua's resolution and courage, never to 
make a league with any of these seven sectaries. The 
Gortonists, who deny the humanity of Christ, and most 
blasphemously and proudly profess themselves to be per- 
sonally Christ. 2. The Papists, who with almost equal 
blasphemy and pride prefer their own merits and works 
of supererogation as equal with Christ's invaluable death 
and sufferings. 3. The Familists, who depend upon rare 
revelations, and forsake the sure revealed word of Christ. 
4. The Seekers, who deny the churches and ordinances 
of Christ. 5. Antinomians, who deny the moral law to 
be the rule of Christ. 6. Anabaptists, who deny civil 
government to be proved of Christ. 7. The Prelacy, 
who will have their own injunctions submitted unto in the 
churches of Christ."* 

Here we may plainly learn the cause why Mr. Williams 
was treated so cruelly. But as God overruled the cruel 
selling of Joseph to the heathen, as a means of saving the 
lives of many people ; so the banishing of Mr. Williams 
made him a chief instrument of saving all the Eno^lish in 
New England from destruction. For he had obtained 
much knowledge of the Indian language, and friendship 
with them, when a war was ready to break out with the 
most powerful nation in the land. Of this a concise view 
w;as given, by Governor Trumbull and the general court 
of Connecticut, in 1774, in answer to a query from Eng- 
land, to know by what title they held their lands. Upon 
it, they said, "The original title to the lands on which 
the colony was first settled, was at the time the English 
came hither, in the Pequot nation of Indians, who were 
numerous and warlike ; their country extended from Nar- 
raganset to Hudson's river, and over all Long Island. 
Sassacus, their great sagamore, had under him twenty-six 
sachems : he injuriously made war upon the English ; he 
exercised despotic dominion over his subjects ; he with all 
his sachems and people were conquered, and made tribu- 

* Johnson, p. 7, 8. 



1635.] PEQUOT WAR. 41 

taries to the English. The war being ended, considera- 
tions and settlements were made with such sachems and 
people as remained, who came in and received full con- 
tentment and satisfaction."* 

Some Indians up Connecticut river had been so much 
oppressed by Sassacus, that they came down to Plymouth 
and Boston, so early as 1631, to get some of the English 
to go up and settle there. t And they afterwards went up 
to trade there several times, before they planted Windsor, 
and began a fort at Saybrook, in 1635, and Hartford in 
1636. But the Pequots killed several men, from time to 
time, until they murdered John Oldham, near Block 
Island, because they went to trade that way. Mr. Wil- 
liams began at Providence in the spring of 1636, just before 
Oldham was killed, the news of which they first receiv^ed 
from him at Boston, July 26 ; upon which the governor 
there wrote to him to use all his influence with the Narra- 
gansets, to obtain their help against the Pequots. This 
he did so expeditiously, as to return their answer July 30. 
Messengers were then sent to the Narragansets, who re- 
turned lo Boston with a favourable answer on August 13. 
An army was then sent round by water, to revenge the 
death of Oldham, and to try to bring the Pequots to 
terms ; but they returned without success.t Upon a sight 
of their danger, the Pequots sent directly to the Narra- 
gansets, with whom they had been at war several years, 
and desired that they would make peace with them, and 
for all to join together, and to drive the English out of the 
country; saying, " If you should help the English to sub- 
due us, you would thereby make way for your own ruin ; 
and we need not come to open battle with them, but only 
fire their houses, kill their cattle, and lie in wait and shoot 
them as they go about their business, and they will soon 
be forced to leave the country, and the Indians not be ex- 
posed to much hazard." II 

What policy was here ! and what would the English 
have done, if they had sent Williams out of the country 

* Said answer, p. 4. -(• Winthrop, p. 25. 

4 Winthrop, p, 103 — 105. || Preface to Mason's History, p. 4» 

4* 



42 CHURCH HISTORY OF NEW ENGLAND. [CH II. 

as they intended ? But a kind Providence prevented it, 
and he now wrote an account of these things to Boston ; 
upon which they sent to him, to do his utmost for their 
relief; and he says, " The Lord helped me immediately 
to put my life in my hand, and, scarce acquainting my 
wife, to ship myself all alone in a poor canoe, and to cut 
through a stormy wind with great seas, every minute in 
hazard of life, to the sachem's house. Three days and 
nights my business forced me to lodge and mix with the 
bloody Pequot ambassadors, whose hands and arms me- 
thought reeked with the blood of my countrymen, mur- 
dered and massacred by them on Connecticut river, and 
from whom I could not but nightly look for their bloody 
knives at my own throat also. But God wonderfully 
preserved me, and helped me to break to pieces their 
design, and to make, promote, and finish, by many travels 
and charges, the English league with the Narragansets 
and Mohegans against the Pequots."* He prevailed with 
Miantenimo, the chief sachem of the Narragansets, to 
come to Boston, in October, and to covenant with them to 
war against the Pequots till they were subdued ; and they 
sent a copy of it to Mr. Williams, who could best inter- 
pret it to him.t 

Uncas, the sachem of the Mohegans, who lived between 
New London and Norwich, had revolted from the Pequots 
a little before, and now joined against them ; and the co- 
lonies agreed to raise an army against them in the spring. 

But the Pequots were too early for them, and sent an 
army up the river in April, and killed several, and capti- 
vated others ; upon which Connecticut raised an army of 
ninety English, and a hundred Mohegan Indians, who 
went down to Say brook, where Captain Underbill joined 
them with nineteen men, upon which twenty of the 
others were sent back, and then the army sailed to the 
Narraganset bay, under the command of Captain John 
Mason of Windsor. After they landed, many of the 
Narragansets joined them, and they marched over Paw- 
catuck river, and encamped in the night ; but the Narra- 

* Historical Society, vol. i. p. 277. f Winthrop, p. 109, 110. 



1 637.] EXTERMINATION OF THE PEQUOTS. 43 

gansets were so much afraid of the Pequots, that they all 
forsook the EngUsh, and the Mohegans went behind them. 
Yet Captain Mason and his men assaulted Mistick fort in 
Stonington, a little before day, May 26, 1637, and by fire 
and sword destroyed six or seven hundred Pequots, in 
about an hour, when only seven were captivated, and 
about seven escaped ; while he had but two men killed, 
and twenty wounded.* Sassacus was at another fort, 
where sonie of his own men were for killing him, because 
he had caused this dreadful war ; but others pleaded for 
him, though they all concluded to flee over Connecticut 
river. After which General Stoughton came up with 120 
men, and Mason and part of his men joined him, and they 
pursued the Pequots beyond New Haven, and Sassacus 
fled to the Mohawks, who cut ofl*his head, and informed 
the English of it. So many Pequots were slain or capti- 
vated, that the rest sued for peace, which was granted 
upon condition of their quitting their name, and former 
habitations, and being dispersed among the Mohegans and 
Narragansets, who should pay an annual tribute for them, 
while others were servants to the English. 

All this was accomplished in about six months, as 
appears by the journal of Governor Winthrop, the history 
of Captain Mason, and other accounts; and Indian 
sachems came to Boston, 1638, from all the country, as 
well as from Long Island, to express their gratitude to the 
English for this victory, as Governor Winthrop informs 
us. And Captain Mason says in his history, that they 
had but about two hundred and fifty men in all Connecti- 
cut, when the war began, and they were in the midst of 
those enemies. How wonderful then was their victory, 
which opened a wide door for the English to fill the 
country! Governor Eaton and Mr. Davenport, who 
came over in the time of the war, went and planted New 
Haven, in 1638, and began another colony, who allowed 
none to be freemen but communicants in their churches. 
About three thousand people came over that year ; and it 
was computed that from 1628 to 1643, about twenty-one 

* Mason^s History, p. 1 0. 



44 CHURCH HISTORY OF NEW ENGLAND. [CH. II. 

thousand two hundred persons came over here ;* and very 
few of them had separated from the church of England 
before they came away. This fully verified what Mr. 
Robinson said, twenty years before Boston was planted ; 
and it shows how men are influenced in religious matters 
by the government which they are under. 

An act of justice now towards the Indians, served greatly 
to confirm their friendship. For four young men ran 
away from Plymouth, and meeting with an Indian near 
Providence, with a rich pack upon his back, they mur- 
dered him for it, and then fled to Rhode Island. Mr. 
Williams informed Governor Winthrop of it, who advised 
him to write to Plymouth about it, which he did, and 
they sent to Rhode Island, and caught three of them, and 
hanged them at Plymouth. And though some might 
think it strange, that three English should be executed 
for one Indian, yet none can tell how many lives this 
saved afterwards. 

Yet all the great services which Mr. Williams did for 
Massachusetts, could not prevail with them to take ofl"his 
sentence of banishment, though Governor Winthrop was 
for it. A fear of their enemies in England had a great 
hand in this ; for on April 28, 1634, King Charles gave a 
commission to Archbishop Laud, and eleven men more, to 
revoke all the charters which he had given to these colo- 
nies, and to make such new constitutions and laws as they 
thought meet for them ; and also to displace their governors 
and other officers, and to appoint others in their room ; to 
impose tithes for the clergy, and to punish all those who 
disobeyed them with fines, imprisonment, or death. And 
though Governor Winslow was sent over their agent, and 
got this commission revoked, yet Laud caused him to be 
imprisoned in London seventeen weeks, for teaching 
sometimes at Plymouth, and for marrying people as a ma- 
gistrate, which Laud called an invasion of the ministerial 
office .t And to guard against such tyranny, was of great 
importance. Another reason was, that they expected to 
obtain so much power here, as to give a wound to anti- 

* Johnson, p. 31. f Historical Society, vol. iv. p. 119, 120. 



1637.] PROCEEDINGS AT BOSTON. 45 

ehrist in other countries. For a man who was well ac- 
quainted with their views, speaking of the man of sin, 
says, " Mr. John Cotton, among others, hath diligently 
searched for the Lord's mind herein, and hath declared 
some sudden blow to be given to this bloodthirsty mon- 
ster ; but the Lord Christ hath inseparably joined the time, 
means, and manner of this work together."* 

The planting of this country and the great things which 
God hath done here, has evidently given much light 
to Europe, and weakened the power of antichrist there j 
but the use of force in religious affairs, has been so far 
from weakening that enemy, that his main strength lies 
therein. But Massachusetts still went on in that way, 
and on March 3, 1636, they said, " This court doth not 
nor will hereafter approve of any such companies of men, 
as shall henceforth join in any way of church fellowship 
without they shall first acquaint the magistrates, and the 
elders of the greater part of the churches of this jurisdic- 
tion, and have their approbation herein. And further it 
is ordered, that no person, being a member of any church 
which shall hereafier be gathered without the approbation 
of the magistrates and the greater part of the said churches, 
shall be admitted to the freedom of this commonwealth." 
And when they met at Boston, May 25, 1636, Henry 
Vane, Esq. was chosen governor, and John Winthrop 
deputy governor ; and he and Dudley were elected to be 
a standing council for life, and the governor for the time 
being was to be their president. Endicott was also chosen a 
counsellor for life the next year ; for which their charter 
gave no right, and no others were ever elected so among them* 
Five rulers and three ministers were also now appointed, 
" To make a draught of laws which may be the funda- 
mentals of this commonwealth, and to present the same to 
the next general court ; and it is ordered that in the mean 
time the magistrates and their associates shall proceed in 
the courts, to hear and determine all causes according to 
the laws now established; and where there is no law, 
then as near the laws of God as they can," 

* Johnson, p. 230. 



46 CHURCH #IISTORY OF NEW ENGLAND. QcH. II. 

So that when their laws were made, their judges were 
to act thereby in religious affairs, instead of the laws of 
God. But what followed among them may be a warning 
to all after ages, against confounding church and state 
together in their government. For disputes and divi- 
sions about grace and works, between their chief rulers 
and ministers, came on in Boston, and spread through all 
the country to a great degree. A fast was appointed on 
account of it, on January 19, 1637; but Mr. Wheel- 
wright then preached a sermon which increased their dif- 
ficulties, for which he was called before their general 
court, March 9, who dismissed him for the present ; and 
when they met May 17, after a sharp contention, Mr. 
Winthrop was again chosen governor, and Mr. Vane was 
left out of office, and the case of Wheelwright was again 
deferred. A synod of ministers from all the colonies 
met at Cambridge, August 30, and sat three weeks, and 
drew up a list of eighty errors which they said were held 
in the country ; and then the general court met Septem- 
ber 26, and again dismissed Mr. Wheelwright, and dis- 
solved the house of deputies, and called another for No- 
vember 2, 1637. Such an instance as never was here 
before or since, of electing the house of deputies twice in 
one fall. The house they dissolved had twenty-six depu- 
ties, and the new one thirty-one, only eleven of whom 
were in that which was dissolved. 

And now they had a majority to punish those whom 
the synod had condemned ; and they went on to banish 
John Wheelwright, William Aspinwall, Ann Hutchinson, 
and others, and to disarm seventy-six men, fifty-eight of 
whom were of Boston. Of these Mr. Wheelwright and 
some others went and planted Exeter in New Hampshire, 
and were dismissed and recommended to form a church 
there, from the church in Boston ;'*^ though Mr. Williams 
was excommunicated by the church in Salem, after he 
had been bair«hed by the court, for things that Governor 
Winthrop judged to be less dangerous than the other was 

* Belknap's New Hampshire, vol. i. p. 37. 



1637.] PERSECUTIONS. 47 

guilty of.* Wheelwright was banished for what they 
judged to be sedition and contempt of their government, 
and Williams for denying that they had any right to 
make laws, and enforce them with the sword in religious 
affairs. Wheelwright afterwards made a slight confes- 
sion to them, and was restored to favour, but Williams 
never retracted his opinion about liberty of conscience, 
therefore they never would restore him. And how many 
have there been ever since, who have been more earnest 
for the use of force in religious affairs, than for the peace 
and good order of civil government ! but wise men learn 
much by the mistakes of others. Mr. John Haynes was 
governor of Massachusetts in 1635, and pronounced the 
sentence of banishment on Williams : but he removed to 
Hartford in the spring of 1637, where he afterwards said 
to Williams, " I think I must confess to you, that the 
most wise God hath provided and cut out this part of his 
world for a receptacle and refuge for all sorts of con- 
sciences. I am now under a cloud, and my brother 
Hooker, with the Bay, as you have been ; we have re- 
moved from them thus far, and yet they are not satis-* 
fied."t This confirms what was before said of the dif- 
ference between the Massachusetts and Connecticut go- 
vernments. 

In September, 1638, Massachusetts made a law to com- 
pel all the inhabitants in each town to pay an equal pro- 
portion towards the support of religious ministers, though 
none had a vote in choosing them but communicants in 
their churches. And they then made another law, which 
said, " That whosoever shall stand excommunicated for 
the space of six months, without labouring what in him 
or her lieth to be restored, such person shall be presented 
to the court of assistants, and there proceeded with by 
fine, imprisonment, banishment, or farther for the good 
behaviour, as thei; contempt and obstinacy upon full 
hearing shall deserve'." But this act was so high and 
glaring that it was repealed the next year. In the mean 

* Hutchinson's Collections, p. 71, 
•j" Historical Society, vol. i. p. 280. 



48 CHURCH HISTORY OF NEW ENGLAND. [CH. III. 

time, as adultery was a capital crime by the law of Moses, 
a law to punish it with death was made at Boston, in 
1631, and three persons were banished for it in 1638, and 
a man and a woman were hanged for it in 1644. 



CHAPTER III. 

Khode Island planted — Their first government — Providence upon an- 
other plan — The Baptist church there — Their sentiments spread — 
Account of KnoUys — A law against the Baptists — And writings, 
also — Men in England against them — The case of Gorton and his 
company — Indians against them — They are banished, but obtain re- 
lief from England — Williams obtains a new charter, and writes 
against persecution, and Cotton against him — Owen for him — 
These colonies for severity ; but Robinson for liberty. 

When such cruelty was exercised at Boston, Mr. John 
Clarke, his brother Joseph, and many others concluded 
to remove away ; and when they came to Providence, 
Mr. Williams advised them to go to the island of Aquid- 
net; and he went with them to Plymouth, to inquire 
whether they claimed it or not ; and finding that they did 
not, many went there, and signed a covenant on March 7, 
1638, in which they said, " We whose names are under- 

Exodus, 

xxxiv. 3, 

4. 

2 Chron. <J 

xi. 3. 
2 Kings, 

xi. 17. 



written, do here solemnly, in the presence of 
Jehovah, incorporate ourselves into a body 
politic, and as he shall help, will submit our 
persons, lives, and estates, unto our Lord Je- 
sus Christ, the King of kings, and Lord of 
lords, and to all those perfect and most abso- 
lute laws of his, given us in his holy word 
^of truth, to be guided and judged thereby. 
William Coddington, John Clarke, William Hutchinson, 
John Cogshall, William Aspinivall, Tliomas Savage, 
William Dyre, William Freeborne, Philip Sherman, John 
Walker, Richard Carder, William Baulstone, Edward 



1638.] INCORPORATION OF RHODE ISLAND. 49 

Hutchinson^ Edward Hutchinson, junior, Samuel Wil- 
bore, John Sanford, John Porter, Henry Bull." 

This I copied from their records. Those whose names 
are in Italic afterwards went back, and were reconciled 
to Massachusetts ; and most of the others were of note 
on the island, which they called Rhode Island. Their 
covenant to be governed by the perfect laws of Christ as 
a body politic, seemed to be preferable to the scheme of 
Massachusetts ; yet as they could not find laws to govern 
such a body in the New Testament, they went back to the 
laws of Moses, and elected a judge and three elders to 
rule them. And an assembly of their freemen, on Janu- 
ary 2, 1639, said, *' That the judge, together with the 
elders, shall rule and govern according to the general 
rules of the word of God, when they have no particular 
rule from God's word, by the body prescribed as a direc- 
tion unto them in the case." But on March 12, 1640, 
they changed their plan of government, and elected a go- 
vernor, and four assistants ; and they went on till they 
disfranchised four men, and suspended others from voting 
in their elections ; afterwards Mr. Williams went over to 
England, and obtained a charter which included them in 
his government. 

He had procured a deed of Rhode Island for them, 
from the Narraganset sachems, on March 24, 1638; and 
another to himself of Providence, the same day. He 
and a few friends had been there for two years before ; 
and when he had obtained a deed of the town, he gave a 
deed to Stukely Westcoat, William Arnold, Thomas 
James, Robert Cole, John Green, John Throckmorton, 
William Harris, William Carpenter, Thomas Olney, 
Francis Western, Richard Waterman, Ezekiel Holiman, 
and such others as the major part of them should admit 
into fellowship and vote with them. 

To these he gave a right in the town freely ; but they 
who were received afterwards, were to pay him thirty 
shillings a piece. And they were Chad Brown, William 
Field, Thomas Harris, William Wickenden, Robert Wil- 
liams, Richard Scott, William Renolds, John Field, 
John Warner, Thomas Angell, Benedict Arnold, Joshua 

5 



50 CHURCH HISTORY OF NEW ENGLAND. [CH. in. 

Winsor, Thomas Hopkins, Francis Weeks, (fee. Tliey 
all signed a covenant which said, 

*' We whose names are underwritten, being desirous 
to inhabit in the town of Providence, do promise to sub- 
mit ourselves in active or passive obedience to all such 
orders or agreements as shall be made for the public good 
of the body in an orderly way, by the major consent of 
the present inhabitants, masters of families, incorporated 
together into a township, and such others whom they 
shall admit unto the same, only in civil things.^^ And 
I found a record afterward, which said, *' It was agreed 
that Joshua Verin, upon breach of covenant, or restrain- 
ing liberty of conscience, shall be withheld from liberty 
of voting till he shall declare the contrary." He re- 
strained his wife from going to meeting as often as she 
desired ; and upon this act iagainst him he removed away, 
as their records show. 

And the men who were for such liberty, soon formed 
the first Baptist church in America. Mr. Williams had 
been accused before of embracing principles which tended 
to anabaptism ; and in March, 1639, he was baptized by 
one of his brethren, and then he baptized about ten 
more. But in July following, such scruples were raised 
in his mind about it, that he refrained from such admi- 
nistrations among them.* Mr. Williams discovers in his 
writings, that as sacrifices and other acts of worship were 
omitted by the people of God, while his temple lay in 
ruins ; and that they were restored again by immediate 
direction from Heaven, so that some such direction was 
necessary to restore the ordinances of baptism and the 
supper, since the desolation of the church in mystical 
Babylon.t But these cases are far from being parallel ; 
for the altar of God in one place in the land of Canaan, 
was the only place where acceptable sacrifices could then 
be offered ; while the Christian church is not confined to 
any place, but Christ is with his saints wherever they 
meet in his name ; and he says to his ministers. Go ye 
and teach all nations, baptizing them in the name of the 

• Winthrop, p. 174. 18a f ^P^y ^ Cotton, p, 107. 



1638.] THE BAPTIST CHURCH. 51 

Father, and of the Son, and of the Holy Ghost ; teach- 
ing them to observe all things whatsoever I have com- 
manded you : and lo, I am with you always, even unto 
the end of the world. Amen. Matt, xviii. 20 ; xxviii. 19, 
20. And these promises belong only to the children of 
God, in the way of observing all his commandments, let 
them be ordained by whom they may. As the priests 
who could not find a register of their lawful descent from 
Aaron were put from the priesthood ; so those who are 
horn again are the only priesthood whom Christ owns 
under the gospel. Ezra ii. 62. 1 Pet. i. 23 ; xi. 9. 

After Mr. Williams left that church in Providence, 
they chose Mr. Thomas Olney for their pastor, and he 
served them in that office until he died, in 1682 ; and 
through many trials and changes they have continued 
ever since, and are now a flourishing church. Others 
had much labour about baptism in these times. Mr. 
Charles Chauncy preached at Plymouth above two years, 
and they would fain have settled him with Mr. Reyner, 
their other minister ; but he believed that gospel baptism 
was dipping, and that sprinkling for baptism was not 
lawful, as their records show. He therefore went to 
Scituatc, where he practised the dipping of infants.* He 
was afer wards president of the college at Cambridge. 
Governor Winthrop also says, "The lady Moody, a wise 
and anciently religious woman, being taken with the 
error of denying baptism to infants, was dealt with by 
many of the elders and others, and admonished by the 
church of Salem, whereof she was a member; but per- 
sisting still, and to avoid further trouble, she removed to 
the Dutch, against the advice of all her friends. Many 
others, infected with anabaptism, removed thither also." 
They went to the west part of Long Island, where Mr. 
Williams went in 1643, and made peace between the In- 
dians and the Dutch, and then sailed for England.! 

Mr. Hanserd Knollys was a minister in the church of 
England for nine years, and then he was so cruelly per- 
secuted therein, that he came over to Boston in the spring 

* Winthrop, p. 200. 251. f Winthrop, p. 273. 298, 299. 



52 CHURCH HISTORY OF NEW ENGLAND. [CH. III. 

of 1638 ; but their rulers called him an Antinomian, and 
would not suffer him there ; therefore he went to Dover 
on Piscataqua river, where he preached near four years, 
and then returned to England, and arrived in London in 
December, 1641. As the war broke out there the next 
year, liberty for various opinions was caused thereby, and 
he became a Baptist, and gathered a church in London, 
where he often had a thousand hearers. He baptized 
Mr. Henry Jessy, an eminent minister in that city, and 
v/as one who signed the Baptist confession of faith in 
1643, which was as clear in the doctrines of the gospel, 
as was that of the divines at Westminster ; a copy of 
which Mr. Crosby has given at the end of the first volume 
of his history. He also informs us that Mr. Knollys 
continued a faithful pastor of his church in London, 
through great changes and sufferings, until he died in 
peace, September 19, 1691, aged 93 years. And though 
many things were published against him here, yet Dr. 
Mather says, " He had a respectful character in the 
churches of this wilderness."* And Mr. John Clarke 
was a preacher of the gospel at Newport, until he formed 
a Baptist church there in 1644, which has continued by 
succession ever since. But Massachusetts was so much 
afraid of the spread of their principles, that they made a 
law in November that year, which said, 

*' Forasmuch as experience hath plentifully and often 
proved, that since the first rising of the Anabaptists, about 
one hundred years since, they have been the incendiaries 
of the commonwealths, and the infectors of persons in 
main matters of religion, and the troublers of churches in 
all places where they have been, and that they who have 
held the baptizing of infants unlawful, have usually held 
other errors or heresies together therewith, though they 
have (as other heretics use to do) concealed the same till 
they spied out a fit advantage and opportunity to vent 
them, by way of question or scruple ; and whereas divers 
of this kind have, since our coming to New England, 
appeared amongst ourselves, some whereof (as others bt- 

* Magnalia, book iii. p. 7. 



1638. J LAW AGAINST THE BAPTISTS, 53 

fore them) denied the ordinance of magistracy, and the 
lawfulness of making war, and others the lawfulness of 
magistrates, and their inspection into the breach of the 
first table ; which opinions, if they should be connived at 
by us, are like to be increased amongst us, and so must 
necessarily bring guilt upon us, infection and trouble to 
the churches, and hazard to the whole commonwealth ; 
it is ordered and agreed, that if any person or persons, 
within this jurisdiction, shall either openly condemn or 
oppose tlie baptizing of infants, or go about secretly to 
seduce others from the approbation or use thereof, or 
shall purposely depart the congregation at the ministra- 
tion of the ordinance, or shall deny the ordinance of ma- 
gistracy, or their lawful right and authority to make war, 
or to punish the outward breaches of the first table, and 
shall appear to the court wilfully arid obstinately to con- 
tinue therein, after due time and means of conviction, 
every such person or persons shall be sentenced to ba- 
nishment." 

Thus denying infant baptism was made a cause of ba- 
nishment, by men who knew that many who did so, did 
not hold the errors mentioned in this law. And Mr. 
Cotton said in those times, *' they do not deny magis- 
trates, nor predestination, nor original sin, nor maintain 
free-will in conversion, nor apostasy from grace ; but 
only deny the lawful use of the baptism of children, be- 
cause it wanteth a word of commandment and example 
from the Scripture. And I am bound in Christian love 
to believe, that they who yield so far, do it out of con- 
science, as following the example of the apostle, who 
professed of himself and his followers. We can do nothing 
against the truth, but for the truth. But yet I believe 
withal, that it is not out of love to the truth that Satan 
yieldeth so much, but rather out of another ground, and 
for a worse end. He knoweth that now, by the good 
hand of God, they are set upon purity and reformation ; 
and now to plead against the baptism of children upon 
any of those Arminian and Popish grounds, as those 
above named, Satan knoweth they would be rejected. 
He now pleadeth no other arguments in these times of 



54 CHURCH HISTORY OF NEW ENGLAND. [CH. III. 

reformation, than may be urged from a main principle of 
reformation, to wit, That no duty of God's worship, nor 
any ordinance of religion, is to be administered in his 
church, but such as hath a just warrant from the word 
of God. And by urging this argument against the bap- 
tism of children, Satan transformeth himself into an angel 
of light."* 

Here we may see that Mr. Cotton knew the Baptists 
among them were not such as are described in the above 
law ; though his charity about them was, that they were 
.deceived by the devil, in pleading plain Scripture against 
infant baptism, which hath no precept nor example for it 
in the word of God. And another minister near him, in 
writing then against the Baptists, ranks them with our 
first mother Eve, and says, "Hath God said it? was 
the old serpentine insinuation to blind and beguile, and 
to corrupt first the judgment in point of warrant of this 
or that practice."! As if a calling in question a custom 
of men, which is not named in the word of God, was as 
criminal and dangerous as a disputing the authority and 
truth of his express command. Of this every one must 
judge for himself. The Presbyterian assembly of divines 
at Westminster now denied liberty to their Congrega- 
tional brethren in England, to have gathered churches 
there, distinct from their parish churches ; and said to 
them, '' This liberty was denied by the churches of New 
England, and we have as just ground to deny it as they : 
this desired forbearance is a perpetual drawing away from 
churches under the rule ; for upon the same pretence, 
those who scruple infant baptism may withdraw from 
their churches, and so separate into another congrega- 
tion ; and so in that, some practice may be scrupled, and 
they separate again. "f Such is the effect of the use of 
force in religious affairs. And it now caused much trou- 
ble to Massachusetts, from men who were really very 
corrupt in doctrines. 

Samuel Gorton had considerable knowledge of the 

* Cotton on Baptism, 1647, p. 3. f Cobbet on Baptism., p. S. 
^ Crosby, vol. i. p. 186, 187. 



1643.] SAMUEL GORTON. 55 

Hebrew and Greek languages, which he made use of to 
corrupt the word of God. He held the coming and suf- 
ferings of Christ to be within his children, and that he 
was as much in this^ world at one time as another; or that 
all which we read about him is to be taken in a mystical 
sense, which he called spiritual sense. And of the visi- 
ble church, he says, ''Pharisaical interpreters, who 
erect churches as true churches of God, that admit of de- 
cay, and falling from God in whole, or any part thereof, 
are they who have deceived ^^nd undone the world from 
the foundation thereof unto this day, and are the proper 
witches of the world, which the Scripture intends." 
Again he says, " They can strain out the gnat of dipping 
into, or sprinkling with water in the entrance into their 
church." And he says, " Antichrist is not to be con- 
fined to any one particular man or devil, but every one of 
that spirit is the original and proper inlet of sin, and in 
undation of God's wrath into the world. 1 John ii. 18 
22. Neither is the disposition, office, and authority of 
the Son of God confined and limited to one man ; but 
every one that is of that spirit, hath that royal preroga- 
tive or set in him to be the Son of God, even so many as 
believe in that name." John i. 12.* 

And his practice was no better than, his principles 
For he came over to Boston in. 1636, where he caused 
considerable trouble, and then did the like at Plymouth, 
from whence he went to Newport, and behaved so there, 
that they inflicted corporeal punishment upon him. He 
then went and bought some land near Pawtuxet river, in 
the south part of Providence, in January, 1641 ; but such 
contention soon arose among neighbours there, about 
earthly thinofs, that they came armed into the field to 
fight ; but Mr. Williams interposed and pacified them for 
the present, and then wrote to Boston for advice and help. 
This was not granted from thence, unless they would 
come under the Massachusetts government. And as 
difficulties continued great in that place, four men went 
ftom Pawtuxet to Boston, in September, 1642, and sub- 

* Ar»ti(lote against Pharisaical teachers, p. 42. 60, 61 



56 CHURCH HISTORY OF NEW ENGLAND. [CU. III. 

mitted themselves and their lands under that government ; 
and then their rulers wrote to Gorton and others to come 
to Boston, and answer to the complaints of these men. 
But they were so far from going, that they wrote a long 
letter, containing a mystical paraphrase upon their writing, 
and many provoking sentences against said rulers, and 
their religious principles and conduct, and a refusal to go^ 
dated November 20, 1642, signed by twelve men. And 
to get out of their reach, these men went over the river, 
and bought the lands at Shawomet, of the Itidians, and 
received a deed of it, January 12, 1643, signed by Mian- 
tanimo and Pumham. 

In May following the general court at Boston sent 
men into those parts ; and finding that Gorton and his com- 
pany were gone out of what they called their jurisdiction, 
they got Pumham and Socononco, two Indian sachems, 
10 come to Boston in June, and to submit themselves and 
their lands unto their government , and then to enter a 
complaint against Gorton and his company, that they had 
taken away their lands, by the influence of Miantanimo, 
who forced Pumham to sign the deed, as they said, 
though he would not receive any of the pay for it. Upon 
which the governor and one assistant wrote to Gorton 
and his company to come to Boston, and answer to these 
complaints ; and they sent to Miantanimo also to come 
to Boston for the same end. But Gorton and his com- 
pany sent a long and provoking letter, and refused to go. 
Miantanimo went down and justified his sale of those 
lands, and said those sachems were his subjects, or rulers 
under him. And it appears by many writings, that he 
was a man of the greatest powers of mind, and of the 
greatest influence among the Indians of almost any one 
in the land, which caused the English to be greatly afraid 
of him. 

After much consultation, commissioners from New 
Haven, Connecticut, Plymouth, and Massachusetts, met 
at Boston in September, and signed articles of confedera- 
tion for mutual assistance and defence ; that two com- 
missioners from each colony should meet once a year, or 
oftener, if necessary, to order the general affairs of all, 



1643.] GORTON AND OTHERS CONFINED. 57 

while the internal government of each should be as be- 
fore. And Massachusetts declared that Shawomet was 
within Plymouth colony, and called upon them to relieve 
the Indians there, whom they said Gorton's company 
had oppressed ; but rather than attempt it, they gave up 
all the right they had there to Massachusetts, and the 
other commissioners assented to it. 

Massachusetts then put their government into a posture 
of war, and sent three officers and forty armed soldiers to 
Shawomet, and brought Gorton and a number of his com- 
pany to Boston by force. They also brought away about 
eighty head of their cattle, to pay the cost of this expedi- 
tion. And when they had> got these men there, they left 
the affair about lands, and tried them for their lives upon 
a charge of heresy and blasphemy ; but a small majority 
saved their lives for that time ; and they enacted that 
Samuel Gorton, John Weeks, Randal Holden, Robert 
Potter, Richard Carder, Francis Weston, and .Tohn War- 
ner, should be confined in seven of their chief towns, 
during the pleasure of the court, to work for their living, 
and not to publish their errors nor to speak against the 
government, each upon pain of death. Some others had 
smaller punishments. 

In the mean time war had broken out between the Nar- 
ragansets and the Mohegans, in which Uncas prevailed, 
and took Miantanimo prisoner, and carried him to Hart- 
ford, and left him in the hands of the English, at his own 
request ; and when the commissioners met at Boston in 
September, they debated about what they should do with 
him ; and though they could not see any right they had to 
put him to death, yet they feared that if he was set at 
liberty it would be very dangerous to themselves, and 
therefore they delivered him to Uncas, for him to execute 
him without torture, which he did.^ Thus one evil leads 
on to others, like the breaking forth of waters. 

For the confinement of Gorton and his company did no 
good to them, and it caused uneasiness to many of their 
own people ; and therefore when the general court met 

♦ Winthrop, p. 262. 295. 303. 305, 306. 



68 CHURCH HISTORY OF NEW ENGLAND. [cH. III. 

at Boston, March 7, 1644, they passed an act, which 
said, " It is ordered that Samuel Gorton and the rest of 
that company, who stand confined, shall be set at liberty ; 
provided that if they or any of them shall, after fourteen 
days after such enlargement, come within any part of our 
jurisdiction, either in Massachusetts, or in or near Provi- 
dence, or any of the lands of Pumham and Socononco, or 
elsewhere within our jurisdiction, then such person or 
persons shall be apprehended, wheresoever they may be 
taken, and shall suffer death by course of law ; provided 
also, that during all their continuance in our bounds in- 
habiting for the said time of fourteen days, they shall be 
still bound to the rest of the articles of their former con- 
finement, upon the penalty therein expressed." 

Thus it stands upon their records. And one of the 
officers who brought them to Boston, says, *' To be sure 
there be them in New England, that have Christ Jesus 
and his blessed ordinances in such esteem, that, the Lord 
assisting, they had rather lose their lives than suffer them 
to be thus blasphemed, if they can help it. And whereas 
some have favoured them, and endeavoured to bring under 
blame such as have been zealous against their abominable 
doctrines ; the good God be favourable unto them, and 
prevent them from coming under the like blame with 
Ahab. Yet they remained in their old way ; and there is 
somewhat to be considered in it, to be sure, that in these 
days, when all look for the fall of antichrist, such detest- 
able doctrines should be upheld, and persons suffered, 
who exceed the beast himself for blasphemy ; and this to 
be done by those that would be counted reformers, and 
such as seek the utter subversion of antichrist."* 

This history was finished in 1652 ; and it discovers the 
sincerity of the actors in those measures, which now ap- 
pear very strange. And if any men had a right to use 
force with others about religious affairs, perhaps these 
were as pious men as ever did so, as I observed before. 
But nothing serves more to prejudice sinful men against 
the truth, than injurious treatment from those who teach 

• Johnson's History, p. 187. 



1643.] WILLIAMS VISITS ENGLAND. 59 

it ; which Gorton and his company have evidenced even 
to this day. For when they were released, they went to 
Rhode Island, and from thence over to the Narragansets, 
where they procured a deed from the Indians of all their 
people and lands, which they resigned over to the King 
of England, and appointed Gorton and others as their 
agents to carry the same to him, dated April 19, 1644. 
And they went over to England with it, and there pub- 
lished an account of their sufferings at Boston ; and 
though the king could not help them, yet they obtained 
an order from the Parliament to Massachusetts, to allow 
them to enjoy the lands which they had purchased, and 
to remove any obstructions that they had put in the way 
of it. And as the Earl of Warwick was their great friend 
in this affair, they called their town Warwick. And Gor- 
ton taught his doctrines there for many years ; and the 
effects of them, and of the persecutions which these men 
suffered, with the general nature of sin, have caused a 
large part of their posterity to neglect all religion to this 
day ; others of them have become professors of religion, 
but not in the Congregational way. 

When Mr. Williams saw how thing? went here, and 
. that some light opened in England, he went there in the 
spring of 1643, and published a key to the language and 
customs of the Indians in our country ; which the His- 
torical Society at Boston reprinted in 1794. And as Sir 
Henry Vane, who was Governor at Boston in the time 
of the Pequot war, was now a member of Parliament, and 
had a great regard for Mr. Williams : he used his great 
influence in procuring a charter for him, ''Bordering 
northward and north-east on the patent of Massachusetts, 
east and south-east on Plymouth patent, south on the 
ocean, and on the west and north-west by the Indians 
called Narragansets ; the whole tract extending about 
twenty-five miles unto the Pequot river and country; to 
be known by the name of 'the incorporation of Provi- 
dence plantations in the Narraganset bay, in New Eng- 
land.' " It gave them power to form their own govern- 
ment, elect all their officers, and to make all their laws, 
as near the laws of England as they could. This charter 



60 CHURCH HISTORY OF NEW ENGLAND. [CH. III. 

was dated March 14, 1644, and was signed by Robert 
Warwick, Philip Pembroke, Say and Seal, Philip Whar- 
ton, Arthur Haslerig, Cornelius Holland, Henry Vane, 
Samuel Vassel, John Rolle, Miles Corbet, and William 
Spurstow. 

With this they sent a letter to the rulers and other 
friends in Massachusetts, saying, " Taking notice, some 
of us of long time, of Mr. Roger Williams, his good af- 
fections and conscience, and of his sufferings by our com- 
mon enemies and oppressors of God's people — the pre- 
lates ; as also of his great industry and travel in his print- 
ed Indian labours in your parts, the like whereof we have 
not seen extant from any part of America, and in which 
respect it hath pleased both houses of Parliament freely 
to grant unto him and friends with him a free and absolute 
charter of civil government for these parts of his abode ; 
and withal sorrowfully resenting, that amongst good men, 
our friends, driven to the ends of the earth, exercised 
with the trials of a wilderness, and who mutually give 
good testimony each of other, as we observe you do of 
him, and he abundantly of you ; there should be such a 
distance. We thought it fit upon divers considerations, 
to profess our great desires of both your utmost endea- 
vours of nearer closing, and of ready expressing of these 
good affections, which we perceive you bear each to 
other, in the actual performance of all friendly offices ; 
the rather because of those bad neighbours you are like 
to find too near you in Virginia, and the unfriendly visits 
from the west of England and from Ireland ;* that how- 
soever it may please the Most High to shake our founda- 
tions, yet the report of your peaceable and prosperous 
plantations may be some refreshing to your true and 
faithful friends."t 

Mr. Williams arrived at Boston with this letter, in Sep- 
tember, 1644, and they let him pass on to Providence ; 
but they never took off his sentence of banishment, noi 

* Places that were then in the king's party, but were soon after 
brought under the parliament, 
f Winthrop, p. 356. 



1644.] WILLIAMS EXPOSES PERSECUTION. 61 

ever allowed of the validity of the charter of his own 
civil government until 1656. And we are now to see the 
cause of it more fully. For Mr. Williams published a 
book in London that year, which opened the evil of their 
conduct, beyond any thing he had done before. The title 
of it is, *' The bloody tenet of persecution for the cause of 
conscience." It appeared to Mr. Cotton to be of so dan- 
gerous tendency to them, that he published an answer to it 
in 1647, which he called, "The bloody tenet washed, and 
made white in the blood of the Lamb." But Williams 
replied to it in 1652, and called it, '*The bloody tenet 
yet more bloody, by Mr. Cotton's endeavour to wash it 
white." And I will give a few extracts from these writings. 

A prisoner in London wrote some reasons against per- 
secution, which one Hall of Roxbury obtained, and sent 
it to Mr. Cotton, and he wrote an answer to it. But as 
Mr. Hall was not satisfied therewith, he sent it to Mr. 
Williams, who now published the whole controversy. 
The prisoner first brought the case which Christ has 
stated, of the children of his kingdom, and the children 
of the devil, appearing by their fruits in the field of the 
world, when he said, '* Let both grow together until the 
harvest." Matt. xiii. 30. 38. And the prisoner said, 
" the reason seems to be, because they who are tares^ 
may hereafter become wheat ^ they who are blind, may 
hereafter see ; they who resist him, may hereafter receive 
him ; they who are now in the devil's snare, and averse 
to the truth, may hereafter come to repentance ; they who 
are now blasphemers and persecutors, as Paul was, may 
in time become faithful, as he did ; they who are now idol- 
aters, as the Corinthians once were, may hereafter become 
true worshippers, as they did ; (1 Cor. vi. 9;) they who 
are no people of God, nor under mercy, may hereafter 
become his people, and obtain mercy. 1 Peter ii. 10.* 

Now, though these things are very plain, yet Mr. Cot- 
ton went on for more than forty pages, before he came to 
the case in hand, which the prisoner said in few words, 
* Tares are antichristiani? or false Christians."! And 



* Bloody tenet, p. 2. f Ibid. p. 44. 

6 



62 CHURCH HTSTORY OF NEW ENGLAND. [^CH. III. 

when Mr. Cotton came to this he said, " It is not the will 
of Christ that antichrist and antichristianity should be 
tolerated in the world, until the end of the world. For 
God will put it into the hearts of faithful princes (as they 
have given their kingdoms to the beast, so) in fulness of 
time to hate the whore, to leave her desolate and naked, 
and to burn her flesh with fire. Rev. xvii. 16, 17."* 
Mr. Williams had before said, " This hating, and desolat- 
ing, and making naked, and burning, shall not arise by way 
of ordinance, warranted by the insvitution of Christ Je- 
sus ; but by way of providence, when (as it useth to be 
with whores and their lovers) the church of Rome and 
her great lovers shall fall out ; and, by the righteous ven- 
geance of God upon her, drunk with the blood of the 
saints, these mighty fornicators shall turn their love into 
hatred, which shall make her a poor naked whore, torn 
and consumed. "t But Mr. Cotton passed this over in 
silence. 

Now if we take the word flesh here to mean riches, it 
is well known that the King of France did the most to 
enrich the pope, of any king upon earth ; and the French 
nation have now taken the riches of the church of Rome 
to support war and vengeance against her, above all 
others in the world. And is not this according to that 
prophecy ? 

Of civil government, Mr. Williams says, '* The sove- 
reign, original, and foundation of civil power lies in the 
people ; and it is evident that such governments as are by 
them erected and established, have no more power, nor 
for no longer time, than the civil power or people con- 
senting and agreeing shall betrust them with. This is 
clear, not only in reason, but in the experience of all 
commonweals, where the people are not deprived of their 
natural freedom by the power of tyrants. "J Yea, the 
experience of all America, in her deliverance from the 
tyranny of Britain, confirms this truth. And as to religion, 
Mr. Williams says, " Persons may with less sin be forced 



* Tenet washed, p. 42, 43. f Bloody tenet, p. 246. 
t Bloody tenet, p. 137. 



\644.] cotton's reply to williams. 63 

to marry whom they cannot love, than to worship where 
they cannot believe/^ And I find no answer to this. 

Mr. Cotton was so far from thinking that he was a per- 
secutor^ t'hat he said, " It is not lawful to prosecute any, 
until after admonition once or twice ; and so the apostle 
directeth, and giveth the reason, that in fundamental 
points of doctrine or worship, the word of God is so 
clear, that he cannot but be convinced in conscience of the 
dangerous error of his way, after admonition once or 
twice, wisely and faithfully dispensed. And then if any 
one persist, it is not out of conscience, but against his 
conscience, as the apostle saith. Titus iii. 10, 11." 
Upon which Williams says, " Titus, unto whom these 
directions were written, was no minister of the civil state, 
armed with the material sword, who might inflict punish- 
ments upon the bodies of men, by imprisonments, whip- 
ping, fines, banishment, and death. Titus was a minister 
of the gospel, armed only with the spiritual sword of the 
word of God, and such spiritual weapons as were mighty 
through God to the casting down strongholds ; yea, 
every high thought of the highest head and heart in 
the world. 1 Cor. x. 4."t And he observes that the 
charge • and exhortations which Christ gave to his minis- 
ters, are now applied to civil magistrates in this affair. 
But upon this Mr. Cotton says, 

*' Look the answer through, and you shall find not ono 
of the charges or exhortations given to ministers, ever 
directed by the answerer to civil magistrates : the falsehood 
of the discusser in this charge upon the answer is palpa- 
ble and notorious." And yet in this book he says, '' the 
good that is brought to princes and subjects by the due 
punishment of apostate seducers, idolaters, and blas- 
phemers, is manifold. 1. It putteth away evil from the 
people, and cutteth oflf a gangrene, which would spread to 
further ungodliness. Deut.xiii. 5. 2 Tim. ii. 16 — 18. 2. It 
drivetii away wolves from worrying and scattering the 
sheep of Christ ; for false teachers be wolves. Matt. vi. 
15. Acts XX. 29. And the very name of wolves holdeth 

* Bloody tenet, p. 143. f Ibid. p. 36. 



64 CHURCH HISTORY OF NEW ENGLAND. [CH. Ill, 

forth what benefit will redound to the sheep, by either 
killing them, or driving them away."^' 

If any man will take the pains to examine Mr. Cot- 
ton's book well, he will find that his main argu merits are 
taken from Scriptures which belong to the church, and not 
to the state. And that passage in the epistle to Titus, 
about a heretic condemned of himself, is referred to from 
one end of his book to the other. And it is implied in 
the sentence of banishment passed against Mr. Williams, 
where he is condemned for writing letters against their 
rulers '' before any conviction." This idea the court evi- 
dently took from Mr. Cotton, and had great influence in their 
government. And as Williams denied that Christ had 
appointed the civil sword as a remedy against false 
teachers, Cotton said, " it is evident that the civil sword 
was appointed for a remedy in this case. Deut. xiii. And 
appointed it was by that angel of God's presence, whom 
God promised to send with his people, as being unwilling 
to go with them himself. Exod. xxxiii. 2, 3. And that 
angel was Christ, whom they tempted in the wilderness. 
I Cor. X. 9. And therefore it cannot truly be said, that 
the Lord Jesus never appointed the civil sword for a re- 
medy in such case ; for he did expressly appoint it in the 
Old Testament ; nor did he ever abrogate it in the New. 
The reason of the law, which is the life of the law, is of 
eternal force and equity in all ages: Thou shalt surely kill 
him, because he hath sought to thrust thee away from the 
Lord thy God, Deut. xiii. 9, 10. This reason is of 
moral : that is, of universal and perpetual equity, to put 
to death any apostate seducing idolater or heretic, who 
seeketh to thrust away the souls of God's people from 
the Lord their God."t 

From hence Williams called his reply, " The bloody 
tenet yet more bloody by Mr. Cotton's endeavour to wash 
it white ;" from which many extracts are made in the 
first volume of our history ; and also an extract from Dr. 
Owen, who said, *' He who holds the truth mav be con- 
futed, but he cannot be convinced but by the truth. Thai 

* Tenet washed, p. 88. 137, 138. f ^^i^- P- ^^' ^^- 



1646.] OPINIONS OF DR. OWEN. 65 

a man should be said to be convinced of a truth, and yet 
that truth not shine in upon his understanding, to the ex- 
pelling the contrary error, to me is strange. To be con- 
vinced is to be overpowered by the evidence of that which 
before a man knew not, I once knew a scholar invited 
to a dispute with another man about something in con- 
troversy in religion ; in his own, and in the judgment of 
all the bystanders, the opposing person was utterly con- 
futed ; and yet the scholar, within a few months, was 
taught of God, and clearly convinced that it was an error 
which he had maintained, and the truth which he op- 
posed ; and then, and not till then, did he cease to won- 
der that the other was not convinced by his strong argu- 
ments as he before had thought. To say a man is con- 
vinced, when either from want of skill and ability, or the 
like, he cannot maintain his opinion against all men, is a 
mere conceit. That they are obstinate and pertinacious 
is a cheap supposal taken up without the price of a proof. 
As the conviction is imposed — not owned, so is this ob- 
stinacy : if we may be judges of other men's obstinacy, 
all will be plain ; but if ever they get uppermost, they will 
be judges of ours."* This the great Dr. Owen published 
in London the year after Mr. Cotton's book came out 
there. But it was so little regarded here, that violent 
methods were still pursed in this country, though against 
the minds of many. 

When the commissioners of the united colonies met at 
New Haven, September 9, 1646, they said, '* Upon se- 
rious consideration of the spreading nature of error, the 
dangerous growth and effects thereof in other places, and 
especially how the purity and power both of religion and 
civil order is already much complained of, if not wholly 
lost in part of New England by a licentious liberty granted 
and settled, whereby many, casting off the rule of the 
word, profess and practise what is good in their own 
eyes ; and upon information of what petitions have been 
lately put up in some of the colonies against the good and 
straight ways of Christ, both in the churches and in the 

* Folio collection of his tracts, p. 312. 
6* 



66 CHURCH HISTORY OF NEW ENGLAND. [CH. III. 

commonwealth, the commissioners, remembering that 
these colonies, for themselves and their posterity, did unite 
into this firm and perpetual league as for other respects, 
so for mutual advice, that the truth and liberties of the 
gospel might be preserved and perpetuated, thought it 
their duty seriously to commend it to the care and consi- 
deration of each general court within these united colo- 
nies, that as they have laid their foundations and mea- 
sured the house of God, the worship and worshippers, by 
the rod God hath put into their hands, so they would 
walk on and build up (all discouragements and difficulties 
notwithstanding) with undaunted heart and unwearied 
hand, according to the same rules and patterns ; that a due 
watch be kept at the doors of God's house, that none be 
admitted as members of the body of Christ, but such as 
hold forth effectual callmg, and thereby union with Christ 
the head; and those whom Christ hath received, and enter 
by an express covenant to observe the laws and duties of 
that spiritual corporation ; that baptism, the seal of the 
covenant, be administered only to such members and their 
immediate seed ; that Anabaptism, Familism, Antinomian- 
ism, and generally all errors of like nature which oppose, 
undermine, and slight either the Scriptures, the Sabbath, 
or other ordinances of God, bring in and cry up unwar- 
rantable revelations, inventions of men, or any carnal 
liberty under a deceitful colour of liberty of conscience, 
may be duly and seasonably suppressed ; though they 
wish as much forbearance and respect may be had of 
tender consciences seeking light, as may stand with the 
purity of religion and peace of the churches." 

But the commissioners from Plymouth did not concur 
w^ith this act. They had not lost the impression of the 
instructions which they received before they came to 
America ; w4iich said, '' As the kingdom of Christ is not 
of this world, but spiritual, and he a spiritual king, so 
must the government of this spiritual kingdom under this 
spiritual king needs be spiritual, and all the laws of it. 
And as Christ Jesus hath, by the merits of his priesthood, 
redeemed as well the body as the soul ;'^ so is he by the 
* John xviii. 36. 1 Cor. vi. 20. 



1647.] PLAN OF Williams' government. 67 

sceptre of his kingdom to rule and reign over both ; unto 
which Christian magistrates, as well as meaner persons, 
ought to submit themselves ; and the more Christian they 
are, the more meekly to take the yoke of Christ upon 
them ; and the greater authority they have, the more ef- 
fectually to advance his sceptre over themselves and their 
people, by all good means. Neither can there be any 
reason given why the merits of saints may not as well be 
mingled with the merits of Christ for the saving of the 
church, as the laws of men with his laws, for the ruling 
and guiding of it. He is as absolute and as entire a king 
as he is a priest, and his people must be as careful to pre- 
serve the dignity of the one, as to enjoy the benefit of the 
other."^ 



CHAPTER IV. 

Plan of Williams' government ; and of the churches in Massachu- 
setts — Cambridge platform — Williams on national confusion — ■ 
Coddington does hurt to his own colony — Winthrop dies — Clarke 
and Holmes sufier at Boston — Williams and Clarke go to Eng- 
land, and expose such doings there — Letter about it from thence 
— Cotton dies — Infant baptism opposed at Cambridge — Williams 
and Clarke opposed in England, and yet prevail — Williams re- 
turns, and is president here ; and prevails in his colony — Quakers 
come over and behave provokingly, and four of them were hanged. 

The severities that were exercised in the other colo- 
nies caused many of different opinions to remove into 
Providence colony, where they could have full liberty ; 
and this made it more difficult for them to agree upon 
their plan of government. But on May 19, 1647, 
they met at Portsmouth, and elected a president, as their 
chief ruler, and an assistant from each of the towns of 
Providence, Portsmouth, Newport, and Warwick ; and 
they were to be judges in executive courts, and to keep 

* Robinson against Bernard, p. 38. 



68 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

the peace. But six representatives from each town were 
to make their laws, which were to be sent to each town, 
to be established or disannulled by the major vote of all 
their freemen. Mr. Williams was their assistant for 
Providence; but such difficulties arose in the colony, 
that he drew a covenant in December following for all to 
sign who would, wherein they say, " That government 
held forth through love, union, and order, though by few 
in number and mean in condition, yet hath by experience 
withstood and overcome mighty opposers ; and, above all, 
the several unexpected deliverances of this poor planta- 
tion, by that mighty Providence who is still able to de- 
liver us, through love, union, and order ; therefore being 
sensible of these great and weighty premises, and now 
met together to consult about our peace and liberty, 
whereby our families and posterity will still enjoy these 
favours ; and that we may declare unto all the free dis- 
charge of our conscience and duties, whereby it may ap- 
pear upon record that we are not wilfully opposite, nor 
careless and senseless, and so the means of our own and 
others' ruin and destruction ; and especially in testimony 
of our fidelity and affection unto one another here pre- 
sent, we promise unto each other to keep unto the ensu- 
ing particulars." And so went on to lay down excellent 
rules of conduct, in order to remove their difficulties. 

The name Providence, which Mr. Williams gave both 
to his town and colony, and the word hope, in their pub- 
lic seal, with the figure of an anchor therein, were de- 
signed to hold forth the hope that he had in God, that he 
would succeed the great work that he was engaged in, of 
establishing a civil government upon the principles of true 
freedom to soul and body. This appears plain in many 
of his writings. But as they now appeared to be weak, 
and to have divisions among them, Massachusetts still 
refused to own them as a distinct government, and tried 
all they could to bring them under their power, which 
they thought was a holy government ; and to continue it 
so, Governor Winthrop says, 

** Two churches were appointed to be gathered, one at 
Haverhill and the other at Andover, both upon Merri- 



1647.] VISIT OF HUGH PETERS. 69 

mack river. They had given notice thereof to the ma- 
gistrates and elders, who desired, in regard of their re- 
moteness and scarcity of housing there, that the meeting 
might be at Rowley, which they assented unto ; but be- 
ing assembled, most of those who were to join refused 
to declare how God had carried on the work of grace in 
them, because they had declared it formerly in their ad- 
mission into other churches ; whereupon the assembly 
broke up without proceeding." This was in the fall 
of 1644/^ Their strictness of government, both in church 
and state, did much towards restraining of immoralities 
among them ; so much that Mr. Hugh Peters, who came 
over to Boston in 1635, and travelled and laboured much 
in this country, until he went back upon the turn of times 
in England, where he became very famous, gave an ex- 
traordinary character of New England. When the Par- 
liament had conquered all the king's forces in England, 
they kept a day of thanksgiving for it, April 2, 1646, and 
Peters preached a sermon before the Parliament, the 
Westminster Assembly of Divines, and the corporation of 
the city of London, to whom he said, " I have lived in a 
country, where for seven years I never saw a beggar, nor 
heard an oath, nor looked upon a drunkard. "t This he 
said to urge them into like measures with Massachu- 
setts. 

But a greater sight now appears before the world, than 
was then so much extolled. For the scheme which they so 
much admired, has long since been broken and dissolved ; 
and the principles which were then despised and persecu- 
ted, are now become the glory of America. Roger Wil- 
liams, John Clarke, Joseph Clarke, Thomas Olney, Gre- 
gory Dexter, Samuel Hubbard, and many others in that lit- 
tle colony, held the pure doctrines of grace, and the import- 
ance of a holy life, as much as the fathers of Massachu- 
setts did ; and they established the first government upon 
earth, that gave equal liberty, civil and religious, which 
is now enjoyed in the most parts of America. General 
Greene also, the second military character in our revolu 

* Winthrop,p. 356. j- Peters^ Sermon, p. 44. 



70 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

tiohary war, sprang from one of the first planters of Pro- 
vidence. These things show how great men have been 
mistaken, and that we ever should judge of things by the 
light of revelation, and not take any men as our guides, 
further than they appear to walk in that light. 

Many books were brought from England about this 
time, but none were more disagreeable to the fathers of 
Massachusetts, than those which were written against in- 
fant baptism, and for liberty of conscience. Several 
extracts from those writings have already been given. 
And the public records at Boston, 1646, show that con- 
troversies about infant baptism were a chief cause of their 
calling a synod, to compose a platform of government 
for their churches. Ministers were called from all their 
colonies to assist in this work. But Mr. Hooker of Hart- 
ford died before they met, on July 7, 1647. A book of 
his was printed in London, after his death, in which he 
says, '' Children, as children, have no right to baptism ; 
so that it belongs not to any predecessors, either nearer 
or further off, removed from the next parents, to give 
right of this privilege to their children."* And when 
the synod met in 1648, and composed their platform, 
which was approved by their general court, the majority 
of them agreed with him in this, though Mr. Cotton 
would have extended it further. And though he, and 
their churches in general, had allowed no elders to lay on 
hands in ordination, but the elders of the church in which 
the pastor was ordained ; yet they now said, " In 
churches where there are no elders, and the church so 
desire, we see not why imposition of hands may not be 
performed by the. elders of other churches." In this I 
think they were right ; but when they say, '' If any 
church, one or more, shall grow schismatical, rending 
itself from the communion of other churches, or shall 
walk incorrigibly or obstinately in any corrupt way of 
their own, contrary to the rule of the word ; in such case 
the magistrate is to put forth liis coercive power, as the 
matter shall require ;t here I must enter my dissent, be- 

* Survey of Church Discipline, part iii. p. 13 
f Platform, ch. ix. xvii. 



1648.] CHURCH AND STATE. 71 

cause this principle is the root of all the bloody persecu- 
tion that ever was in the world. 

Mr. Williams observes, that the attempts for a reforma- 
tion in England, by the power of the magistrate, filled 
their country with blood and confusion for a hundred 
years. For says he, " Henry the Seventh leaves Eng- 
land under the slavish bondage of the pope's yoke. 
Henry the Eighth reforms all England to a new fashion, 
half Papist, half Protestant. King Edward the Sixth 
turns about the wheels of state, and works the whole 
land to absolute Protestantism. Queen Mary, succeeding 
to the helm, steers a direct contrary course, breaks in 
pieces all that Edward wrought, and brings forth an old 
edition of England's reformation, all Popish. Mary not 
living out half her days, (as the prophet speaks of bloody 
persons,) Elizabeth (like Joseph) is advanced from the 
prison to the palace, and from the irons to the crown ; 
she plucks up all her sister Mary's plants, and sounds a 
trumpet, all Protestant. What sober man is not amazed 
at these revolutions !"^ 

Yet as all these revolutions were made by rulers who 
were not comparable to the godly magistrates and minis- 
ters here, they regarded not the warnings of men whom 
they thought to be deceived. And a writ was sent from 
Boston, to cite men in the midst of Providence colony, to 
come to Boston to answer to complaints that were entered 
there, dated June 20, 1650; which writ is recorded at 
Providence. Not only so, but when Mr. Coddington was 
elected president of his colony. May 16, 1648, he refused 
to serve, because William Dyer had commenced an action 
against him about some lands ; and in September after he 
went and tried to get Rhode Island to be received into 
confederacy with the united colonies ; and as that scheme 
failed, he went to England, in the year 1651, and obtain- 
ed a commission for himself to be governor of that 
island, separate from the rest of the colony, when he had 
the deeds of the whole island in his own hands. This 
caused such a fire of contention among them, that one 

* Bloody tenet, p. 197.^ 



72 CHrRCH HISTORY OF NEW ENGLAND. [CH. IV. 

man was condemned by a vote of the town of Newport, 
and was carried out and shot to death in their presence. 
How they were relieved will appear hereafter. 

Governor Winthrop was an excellent ruler, until he 
died, March 26, 1649, in his 62d year. He kept a jour- 
nal of remarkable events in his colony, from 1630, until 
near his end. Hubbard, Mather, and Prince made great 
use of it in their histories. But the first volume of it 
was published entire in 1790, as it never was before. It 
gives the clearest account of dates, principles, and mo- 
tives of actions in their government, of any work that 
ever was published. By it we may learn that he was for 
milder measures with dissenters from their worship, than 
the majority of their rulers and ministers were ; and 
though they drew him into greater severities than he de- 
sired, yet near his end, when Mr. Dudley desired him to 
sign an order to banish a person for heterodoxy, he re- 
fused, saying, ''We have done too much of that work al- 
ready."* He spent a large part of his great estate in pro- 
moting the plantation of his colony, though he met with 
much ungrateful treatment therein ; but his eldest son went 
over and procured Connecticut charter, and was governor 
of that colony until he died, in 1676. These were great 
honours for one family. 

Mr. John Clarke was an assistant and the treasurer of 
Rhode Island colony in 1649 ; but that could not secure 
him from cruel persecution in Massachusetts two years 
after, with Mr. Obadiah Holmes, who sprang from a good 
family in England. When Holmes came over first 
to this country, he joined the church in Salem, and was 
dismissed from thence to the church in Rehoboth, under 
the ministry of Mr. Samuel Newman. With them he 
walked about five years, and then he withdrew from 
Niewman, because he had assumed a presbyterial power 
over the church. Soon after, he and some became Bap- 
tists, upon which Newman excommunicated them, and 
then got them presented tp the court of Plymouth, June 
4, 1650. And when they came there, they found that 

* Belknap's Biography, vol. ii p. 356. 



1651.] BAPTIST TESTIMONIES. 73 

one letter v/as sent to the court against them from Reho- 
both, another from Taunton, a third from most of the 
ministers in Plymouth colony, and a fourth from the court 
at Boston, all urging sharp dealings with them. But 
Governor Bradford and his court only charged them to 
desist from their separate meeting at Rehoboth, and ad- 
journed their case to October court, when they were dis- 
missed without any punishment. Such was then the 
government of Plymouth colony. But how different was 
that of Massachusetts ! There Mr. Clarke and tw^o of 
his brethren went to visit an old brother of theirs at Lynn, 
beyond Boston, where they arrived July 19, 1651, and 
held worship with him the next day, which was the 
Lord's day. But Mr. Clarke could not get through his 
first sermon before he and his friends were seized by an 
officer, and carried to a tavern, and to the parish worship 
in the afternoon ; and at the close of it Clarke spake a 
few words, and then a magistrate sent them into confine- 
ment, and next day to Boston prison. And on July 31, 
they were tried before the court of^ assistants, by whom 
Clarke was fined twenty pounds, Holmes thirty, and 
John Crandal five, or each to be well whipped. When 
Judge Endicot gave this sentence against them, he said, . 
'' You go up and down, and secretly insinuate things into f 
those that are weak, but you cannot maintain it before our | 
ministers ; you may try and dispute with them." There- 1 
fore Mr. Clarke wrote from the prison to the court, and 
proposed a fair dispute upon his principles with any of 
their ministers. And upon asking what said principles 
were, he said, 

" I testify that Jesus of Nazareth, whom God hath 
raised from the dead, is made Lord and Christ ; this Jesus 
I say is Christ ; in English, the anointed one ; hath a 
name above every name ; he is the anointed Priest, none 
to or with him in point of atonement ; the anointed Pro- 
phet, none to him in point of institution ; the anointed 
King, who is gone unto his Father for his glorious king- 
dom, and shall, ere long, return again ; and that this Je- 
sus Christ is also Lord, none to or with him by way of 
commanding and ordering, with reference to the worship 

7. 



74 CHURCH history of new England, [ch. iv. 

of God, the household of faith, which being purchased 
with his blood as a priest, instructed and nourished by 
his Spirit as a prophet, do wait in his appointments, as 
he is the Lord, in hope of that glorious kingdom, which 
shall ere long appear .^|2. I testify that baptism, or dip- 
ping in water, is one of the commandments of the Lord 
Jesus Christ, and that a visible believer, or disciple of 
Christ Jesus (that is, one who manifesteth repentance 
towards God, and faith in Jesus Christ) is the only per- 
son to be baptized or dipped with water, and also that 
visible person that is to walk in that visible order of his 
house, and to wait for his coming the second time in the 
form of Lord and King, with his glorious kingdom, ac- 
cording to promise ; and for his sending down, in the 
time of his absence, the Holy Ghost, or Holy Spirit of 
promise, and all this according to the last will and testa- 
ment of that living Lord, whose will is not to be added 
to or taken fromXfjS. I testify or witness, that every such 
believer in Christ Jesus, that waiteth for his appearing, 
may, in point of liberty, yea, ought, in point of duty, to 
improve that talent his Lord hath given him, and in the 
congregation may ask for information to himself; or if 
he can, may speak by way of prophecy for the edifica- 
tion, exhortation, and comfort of the whole ;/and out of 
the congregation at all times, upon all occasions, and in 
all places, as far as the jurisdiction of his Lord extendeth, 
may, yea, ought to walk as a child of light, justifying 
wisdom with his ways, and reproving folly with the un- 
fruitful works thereof; provided all this is shown out of 
a good conversation, as James speaks, with meekness of 
wisdom. *^4. I testify, that no such believer, or servant 
of Christ Jesus, hath any liberty, much less authority, 
from his Lord, to smite his fellow-servant, nor with out- 
ward force, or arm of flesh to constrain, or restrain his 
conscience, nor his outward man for conscience sake, or 
worship of his God, where injury is not offered to any 
perscm, name, or estate of others,jevery man being such 
as shall appear before the judgnient-seat of Christ, and 
must give an account of himself to God ; and, therefore, 
ought to be fully persuaded in his own mind for what he 



1651.] HOLMES WHIPPED AT BOSTON. 75 

undertakes, because he that doubteth is damned if he eat, 
and so also if he act, because he doth not eat or act in 
faith, and what is not of faith is sin.'"^ 

When he had given this plain testimony, there was a 
talk that Mr. Cotton would dispute him upon it ; but after 
consulting together. Cotton declined, and Clarke was re- 
leased from prison, to be gone out of the colony as soon 
as possible. Crandal also was released with him ; but as 
Holmes had been one of them, they resolved to make 
him a public example. He was therefore confined until 
September, and then was brought out to be punished in 
Boston ; and two magistrates, Nowel and Flint, were 
present to see it done severely. Mr. Holmes, after giv- 
ing the previous exercises of his own mind, says, 

'' I desired to speak a few words : but Mr. Nowel an- 
swered, It is not now a time to speak; whereupon I took 
leave, and said. Men, brethren, fathers and countrymen, 
I beseech you to give me leave to speak a few words, and 
the rather because here are many spectators to see me 
punished, and I am to seal with my blood, if God give 
strength, that which I hold and practise in reference to 
the word of God, and the testimony of Jesus. That 
which I have to say in. brief is this, although I am no dis- 
putant, yet seeing I am to seal with my blood what 1 
iioid, I am ready to defend by the word, and to dispute 
that point with any that shall come forth to withstand it. 
Mr. Nowel answered, now was no time to dispute ; then 
said I, I desire to give an account of the faith and order 
which I hold, and this I desired three times ; but in 
comes Mr. Flint, and saith to the executioner. Fellow, do 
thine office, for this fellow would but make a long speech 
to delude the people ; so I, being resolved to speak, told 
the people, that which I am to suffer for is the word of 
God, and testimony of Jesus Christ. No, saith Mr. 
Nowel, it is for your error, and going about to seduce the 
people ; to which I replied. Not for error, for in all the 
time of my imprisonment, wherein I was left alone, my 
brethren being gone, which of all your ministers came to 

* Clarke's Narrative, p. 9, 10. 



76 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

convince me of error? And when, upon the governor's 
words, a motion was made for a public dispute, and often 
renewed upon fair terms, and desired by hundreds, what 
was the reason it was not granted ? Mr. Nowel told me, 
it was his fault who went away and would not dispute ; 
but this the writings will clear at large. Still Mr. Flint 
calls to the man to do his office ; so before, and in the 
time of his pulling off my clothes, I continued speaking, 
telling them that I had so learned that for all Boston I 
would not give my body into their hands thus to be 
bruised upon another account, yet upon this I would not 
give the hundredth part of a wampum peague* to free it 
out of their hands ; and that I made as much con- 
science of unbuttoning one button, as I did of paying the 
thirty pounds in reference thereunto. I told them more- 
over, that the Lord having manifested his love towards 
me, in giving me repentance towards God, and faith in 
Christ, and so to be baptized in water by a messenger of 
Jesus, in the name of the Father, Son, and Holy Spirit, 
wherein I have fellowship with him in his death, burial, 
and resurrection, I am now come to be baptized in af- 
flictions by your hands, that so I may have further fel- 
lowship with my Lord, and am not ashamed of his suf- 
ferings, for by his stripes am I healed. And as the man 
began to lay the strokes upon my back, I said to the peo- 
ple, though my flesh should fail, and my spirit should 
fail, yet God would not fail ; so it pleased the Lord to 
come in, and to All my heart and tongue as a vessel full, 
and with an audible voice I break forth, praying the Lord 
not to lay this sin to their charge, and telling the people 
that now I found he did not fail me, and therefore now I 
should trust him forever who failed me not ; for in truth, 
as the strokes fell upon me, I had such a spiritual mani- 
festation of God's presence, as I never had before, and 
the outward pain was so removed from me, that I could 
well bear it, yea, and in a manner felt it not, although ii 
was grievous, as the spectators said, the man striking 
with all his strength, spitting in his hand three times, 

* The sixth part of a penny. 



1651.] HOLMES ESCAPES. 77 

with a three corded whip, giving me therewith thirty 
strokes. When he had loosed me from the post, having 
joyfalness in my heart, and cheerfulness in my counte- 
nance, as the spectators observed, I told the magistrates, 
You have struck me as with roses ; and said, moreover, 
although the Lord hath made it easy to me, yet I pray 
God it may not be laid to your charge. 

'' After this many came to me, rejoicing to see the 
power of the Lord manifested in weak flesh ; but sinful 
flesh takes occasion hereby to bring others into trouble, 
informs the magistrates hereof, and so two more are ap^. 
prehended as for contempt of authority ; their names are 
John Hazel and John Spur, who came indeed and did 
shake me by the hand, but did use no words of contempt 
or reproach unto any. No man can prove that the first 
spake any thing ; and for the second, he only said. Bless- 
ed be the Lord ; yet these two, for taking me by the 
hand, and thus saying, after I had received my punish- 
ment, were sentenced to pay forty shillings, or to be 
whipt. Both were resolved against paying their fine : 
nevertheless, after one or two days' imprisonment, one 
paid John Spur's fine, and he was released ; and after six 
or seven days' imprisonment of brother Hazel, even the 
day when he should have suffered, another paid his, 
and so he escaped, and the next day went to visit a friend 
about six miles from Boston, where he fell sick the same 
day, and within ten days he ended this life. When I 
was come to the prison, it pleased God to stir up the 
heart of an old acquaintance of mine, who with much 
tenderness, like the good Samaritan, poured oil into my 
wounds, and plastered my sores ; but there was present 
information given of what was done, and inquiry made 
who was the surgeon, and it was commonly reported he 
should be sent for ; but what was done, I yet know not. 
Now thus it hath pleased the Father of mercies to dispose 
of the matter, that my bonds and imprisonment have 
been no hinderance to the gospel ; for before m}'' return, 
some submitted to the Lord, and were baptized, and di- 
vers were put upon the way of inquiry ; and now being 
advised to make my escape by night, because it was re- 

•7* 



78 CHURCH HISTORY OF NEW ENGLAND. [cH. IV. 

ported that there were warrants forth for me, I departed ; 
and the next day after, while I was on my journey, the 
constable came to search at the house where I lodged ; 
so I escaped their hands, and by the good hand of ray 
heavenly Father brought home again to my near rela- 
tions, my wife and eight children, the brethren of our 
town and Providence having taken pains to meet me four 
miles in the woods, where we rejoiced together in the 
Lord. Thus have I given you, as briefly as I can, a true 
relation of things ; wherefore, my brethren, rejoice with me 
in the Lord, and give all glory to him, for he is worthy, 
to whom be praise forevermore, to whom I commit you, 
and put up my earnest prayers for you, that by my late 
experience, who trusted in God, and have not been de- 
ceived, you may trust in him perfectly : wherefore, my 
dearly beloved brethren, trust in the Lord, and you shall 
not be ashamed nor confounded. So I rest, yours in the 
bond of charity, Obadiah Holmes.* 

" Unto the well beloved John Spilsbury, William Kif- 
fen, and the rest that in London stand fast in the faith." 

This was carried to England, and published there in 
1652; upon which Sir Richard Saltonstall, who was an 
early magistrate in Massachusetts, when Boston was first 
planted, but was now in London, wrote to the ministers 
of Boston, and said : 

'' Reverend and dear friends^ whom I unfeignedly 
love and respect, 
'' It doth not a little grieve my spirit to hear what sad 
things are reported daily of your tyranny and persecu' 
tion in New England ; that you fine, whip, and imprison 
men for their consciences. First, you compel such to 
come into your assemblies as you know will not join with 
you in worship, and when they show their dislike there- 
of, or witness against it, then you stir up your magis- 
trates to punish them for such (as you conceive) their 
public aflfronts. Truly, friends, this practice of compel- 
ling any in matters of worship to do that whereof they 
are not fully persuaded, is to make them sin, for so the 
* Clarke, p. 17—23. 



1652.] SIR RICHARD SALTONSTALL's LETTER. 79 

apostle tells us, Rom. xiv. 23; and many are made hy- 
pocrites thereby, conforming in their outward man for 
fear of punishment. We pray for you, and wish your 
prosperity every way ; hoped the Lord would have 
given you so much light and love there, that you might 
have been eyes to God's people here, and not to practise 
those courses in a wilderness, which you went so far to 
prevent. These rigid ways have laid you very low in 
the hearts of the saints. I do assure you I have heard 
them pray in public assemblies, that the Lord would give 
you meek and humble spirits, not to strive so much for 
uniformity as to keep the unity of the Spirit in the bond 
of peace. When I was in Holland, about the beginning 
of our wars, I remember some Christians there, that then 
had serious thoughts of planting in New England, de- 
sired me to write to the governor thereof to know if those 
that differ from you in opinion, yet holding the same 
foundation in religion, as Anabaptists, Seekers, Antino- 
mians, and the like, might be permitted to live among 
you ; to which I received this short answer from your 
then governor, Mr. Dudley: God forbid, said he, our love 
for the truth should be grown so cold that we should tole- 
rate errors." 

To this Mr. Cotton answered, and said : 

" Honoured and dear Sir, 
" My brother Wilson and self do both of us acknow- 
ledge your love, as otherwise formerly, so now in the late 
lines we received from you, that you grieve in spirit to 
hear daily complaints against us ; it springeth from your 
compassion for our afflictions therein, wherein we see just 
cause to desire you may never suffer like injury in your- 
self, but may find others to compassionate and condole 
with you. For when the complaints you hear of are 
against our tyranny and persecution in fining, whipping, 
and imprisoning men for their consciences, be pleased to 
understand we look at such complaints as altogether inju- 
rious in respect of ourselves, who had no hand or tongue 
at all to promote either the coming of the persons you aim 
at into our assemblies, or their punishment for their car- 



80 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

riage there. Righteous judgment will not take up reports, 
much less reproaches against the innocent. The cry of 
the sins of Sodom was great and loud, and reached unto 
heaven ; yet the righteous God (giving us an example 
what to do in the like case) he would first go down to see 
whether their crimes were altogether according to the cry, 
before he would proceed to judgment. Gen. xviii. 20, 21. 
And when he did iind the truth of the cry, he did not 
wrap up all alike promiscuously in the judgment, but 
spared such as he found innocent. We are amongst 
those (if you knew us better) you would account of (as 
the matron of Abel spake of herself) peaceable in Israel. 
2 Sam. XX. 19. Yet neither are we so vast in our indul- 
gence or toleration as to think the men you speak of suf- 
fered an unjust censure. For one of them — Obadiah 
Holmes, being an excommunicate person himself, out of 
a church in Plymouth patent, came into this jurisdiction, 
and took upon him to baptize, which I think himself will 
not say he was compelled here to perform. And he was 
not ignorant that the rebaptizing of an elder person, and 
that by a private person out of office and under excom- 
munication, are all of them manifest contestations against 
the order and government of our churches, established, we 
know, by God's law, and he knoweth by the laws of the 
country. And we conceive we may safely appeal to the 
ingenuity of your own judgment, whether it would be 
tolerated in any civil state, for a stranger to come and 
practise contrary to the known principles of the church 
estate ? As for his whipping, it was more voluntarily 
chosen by him than inflicted on him. His censure by the 
court was to have paid, as I know, thirty pounds, or else 
to be whipt ; his fine was offered to be paid by friends 
for him freely ; but he chose rather to be whipt ; in which 
case, if his sufferings of stripes was any worship of God 
at all, surely it could be accounted no better than will- 
worship. The other, Mr. Clarke, was wiser in that point, 
and his offence was less, so was his fine less, and him- 
self, as I hear, was contented to have it paid for him, 
whereupon he was released. The imprisonment of either 
of them was no detriment. I believe they fared neither 



1652.] MR. cotton's answer. 81 

of them better at home ; and I am sure Holmes had not 
been so well clad of many years before. 

" But be pleased to consider this point a little further. 
You think to compel men in matter of worship is to make 
them sin, according to Romans xiv. 23. If the worship 
be lawful in itself, the magistrate compelling to come to 
it, compelleth him not to sin, but the sin is in his will 
that needs to be compelled to a Christian duty. Josiah 
compelled all Israel, or, which is all one, made to serve 
the Lord their God. 2 Chron. xxxiv. 33. Yet his act 
herein was not blamed, but recorded among his virtuous 
actions. For a governor to suffer any within his gates 
to profane the Sabbath, is a sin against the fourth com- 
mandment, both in the private householder and in the 
magistrate ; and if he requires them to present themselves 
before the Lord, the magistrate sinneth not, nor doth the 
subject sin so great a sin as if he did refrain to come. — 
But you say it doth but make men hypocrites, to compel 
men to conform the outward man for fear of punishment. 
If it did so, yet better be hypocrites than profane persons. 
Hypocrites give God part of his due, the outward man, 
but the profane person giveth God neither outward nor 
inward man. — Nevertheless, I tell you the truth, we have 
tolerated in our church some Anabaptists, some Antino- 
mians, and some Seekers, and do so still at this day."* 

These letters give a plain idea of the sentiments of 
these two great men in that day, and that of Mr. Cotton 
shows the absurdities of his scheme of compulsion about 
religion. The paying of Mr. Clarke's fine, he says, was 
done "contrary to my judgment."! Yet Mr. Cotton re- 
ports that he consented to it, and reflects upon Holmes 
for not doing the same. But I have a writing of Go- 
vernor Jenks, wherein he says, "Although the paying of a 
fine seems to be a small thing in comparison of a man's 
parting with his religion : yet the paying of a fine is the 
acknowledging of a transgression ; and for a man to ac- 
knowledge that he has transgressed, when his conscierice 
tells him he has not, is but little if any thing short of 

* Hutchinson's Collections, p. 401. 407. f Narrative, p; 11. 



82 CHURCH HISTORY OF NEW ENGLAND. f CH. IV. 

parting with his religion ; and it is likely this might be 
the consideration of those sufferers." And though Cot- 
ton says, *' Hypocrites give God part of his due," yet in 
the first Christian church God struck two hypocrites dead 
for lying to the Holy Ghost, and said upon it, Of the 
rest durst no man join himself to them, but the people 
magnified them. And believers were the more added to 
the Lord, multitudes both of men and women. Acts v, 5 
— 14. And how loud is this warning to all the world 
against lying and hypocrisy, especially in the affairs of 
religion ! And though Mr. Cotton was exceeding confi- 
dent that their churches were established by the laws of 
God, yet the character which he gives of his own church 
is more like confusion of all sentiments, than the union 
described in the first Christian churches. 

Mr. Cotton died on December 23, 1652, soon after this 
letter was written. He was greatly esteemed, both in 
Europe and America, as a clear preacher of the gospel. 
And though he was so dark about Christian liberty, yet 
Mr. Williams says, " Since it pleased God to lay a com- 
mand on my conscience to come in as his poor witness \\\ 
this great cause, I rejoice that it hath pleased him to ap- 
point so able, and excellent, and conscionable an instru- 
ment, to bolt out the truth to the brain. As it is my con- 
stant grief to differ from any fearing God, so much more 
from Mr. Cotton, whom I highly esteem and dearly re- 
spect, for so great a portion of mercy given unto him, and 
so many truths of Christ maintained by him."* So that 
his conscience obliged him to write against the errors of a 
man whom he highly esteemed. And in the same book 
he sent a letter to Governor Endicot, in which he said, 
** By your principles and conscience, such as you count 
heretics, blasphemers, and seducers must be put to death. 
You cannot be faithful to your principles and conscience 
without it."t Endicot did plead conscience in putting 
four persons to death about eight years after; and this hath 
exposed New England to reproach among the nations 
ever since, more than any other action they ever did. 

* Preface to Williams agai st Cotton, 1G52, p. 6. 
* -j- Tenet more bloody, p. 312. 



1653.] OPINIONS CONCERNING BAPTISM. 83 

The safTerings and writings of the Baptists at this 
time were a cause of light to many. Mr. Henry Dunstar, 
president of Cambridge college, had such a turn in his 
mind, that he boldly preached in their pulpit, that they 
had no right to baptize any infant whatever. And when 
Mr. Mitchel, minister in the town, went to talk with him 
upon the subject, great scruples were raised in his own 
mind about infant baptism. But he laboured hard to re- 
move them, and at length concluded that they were from 
the devil, and said, " I resolved that I would have. an argu- 
ment able to remove a mountain, before I would recede 
from, or appear against a truth or practice received among 
the faithful."* This was in December, 1653; and Dr. 
Cotton Mather published it to the world in 1697, and Mr. 
John Cleveland of Ipswich inserted it in a piece he 
pubhshed for infant baptism in 1784. Thus it has been 
a tradition in New England, from the fathers of Massa- 
chusetts to our days, that they who forsake infant baptism 
are deceived by the devil, though that practice is not 
named in the Bible ! And Mr. Dunstar was turned out 
from being president, for rejecting it ; and such a temper 
was discovered against him, that he removed out of their 
colony, and spent the remainder of his days at Scituate in 
Plymouth colony, where he died in 1659. Captain 
Johnson finished writing his history in 1652, just before 
this event, and then he said, " Mr. Henry Dunstar is now 
president of the college, fitted from the Lord for the work, 
and by those that have skill that way, reported to be an 
able proficient, both in the Hebrew, Greek, and Latin 
languages, an orthodox preacher of the truths of Christ, 
and very powerful, through his blessing, to move the 
affections, "t 

At the same time he said, '* Familists, Seekers, Antino- 
mians, and Anabaptists are so ill armed, that they think 
it best sleeping in a whole skin ; fearing that if the day 
of battle once goes on, they shall fall among antichrist's 
armies ; and therefore cry out like cowards, If you will 



* MitcheFs Life, p. 67—70. 
f Johnson, p. 168. His his 



history was printed in 1654. 



84 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

let me alone, I will let you alone ; but assuredly the Lord 
Christ hath said, He that is not with us is against us : 
there is no room in his army for toleratorists."* But the 
Baptists were so far from fear or discouragement, that 
they boldly persevered in their way, till they obtained de- 
liverance. The towns of Newport and Portsmouth 
chose Mr. Clarke, and Providence and Warwick chose 
Mr. Williams their agents to go to England, and plead 
their cause there. And that they might have a fair trial, 
the commissioners of the United Colonies, at their meet- 
ing in September, 1651, received a writing from War- 
wick, saying, " May it please this honoured committee to 
take knowledge, that we, the inhabitants of Shawomet, 
alias Warwick, having undergone divers oppressions and 
wrongs, amounting to great damage, since we first pos- 
sessed this place ; being forced thereby to seek to the 
honourable state of Old England for relief, which did 
inevitably draw great charge upon us, to the further im- 
pairing of our estates ; and finding favour for redress, 
were willing to waive for that time (in regard to the great 
troubles and employment that then lay on that state) all 
other lesser wrongs we then underwent, so that we might 
be replaced in and upon this our purchased possession, 
and enjoy it peaceably for time to come, without disturb- 
ance or molestation by those from whom we had formerly 
suffered. But since our gracious grant from the Hon. 
Parliament, in replacing of us in this place, we have been 
and are daily pressed with intolerable grievances, to the 
eating up of our labours, and wasting of our estates, mak- 
ing our lives, together with our wives and children, bitter 
and uncomfortable ; insomuch that, groaning under our 
burden, we are again constrained to make our address to 
the Parliament." And so gave the colonies notice to be 
prepared to answer their complaints there. 

This caused the commissioners of Massachusetts, Brad 
street and Hathorne, to observe that Plymouth gave up 
those lands to them in 1643, to which others assented 
and told of the great pains and expense they had been ai 

* Johnson, p. 231. 



1653.] COMMISSIONERS IN ENGLAND. 85 

about Gorton and his company, and support to the In- 
dians, who said those men had wronged them about their 
lands ; and desired to know if the other colonies would 
help them to do justice for the Indians. But the com- 
missioners from Plymouth, Brown and Hatherly, de- 
clared that what was done in 1643, by men from their 
colony, was going beyond their authority, who had no 
right over Shawomet lands, and that Massachusetts had 
no right to do all that they had in the heart of Providence 
colony. And the commissioners from Connecticut and 
New Haven owned that it might be so. This is all plain 
in their records. And Williams and Clarke sailed from 
Boston with these complaints in November, though Wil- 
liams had hard work to get a passage from thence, not- 
Tvithstanding the services he had* done for them formerly. 

When they arrived at London, each of them published 
the books which I have before named : and in October 
they obtained a vacation of Coddington's commission, 
and an order for their colony to unite again, under their 
former charter. This vvas brought over by William Dyer, 
who left it on Rhode Island, and wrote to Providence ami 
Warwick to come there and act upon it. But as these 
two towns had acted upon their charter all the while that 
the island was in confusion, they still remained two par- 
ties ; and there were many against them in England. 
Edward Winslow, who had been governor of Plymouth, 
and Edward Hopkins, who had been governor of Connecti- 
cut, were then in England. 

On April 1, 1653, Mr. Williams wrote to his constitu- 
ents, and said, *' The determination of our controversy is 
hindered by two main obstructions. The first is the 
mighty war with the Dutch. Our second obstruction is 
the opposition of our adversaries. Sir Arthur Haselrig and 
Colonel Fenwick, who married his daughter, Mr. Wins- 
low, and Mr. Hopkins, both in great place ; and all the 
friends they can make in the Parliament and council, and 
all the priests, both Presbyterian and Independent ; so 
that we stand as two armies ready to engage, observing 
the motions and postures each of other, and yet shy each 
of other." But before that month was out, Cromwell 

8 



86 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

dissolved the Parliament, which altered things greatly; 
and the Presbyterians have never had so great power in 
England since, as they had before. 

Mr. Williams continued there another year, and then 
left Mr. Clarke, their agent, in Englana, while he came 
over to settle affairs here. And he brought a letter from 
Sir Henry Vane, which contained sharp reproofs for their 
disorders in his colony, and wise advice about removing 
of them. But Williams found it very hard work to get 
the two parties together, and yet he did it ; and they met 
on September 12, 1654, and elected him for their presi- 
dent, and then voted to have him send letters of thanks to 
their benefactors in England. On May 22, 1655, he 
was again elected president for a year. But some men 
had been so troublesome among them, that a letter was 
procured from the protector in England, which said, 

" Gentlemen, 

*' Your agent here hath represented unto us some par- 
ticulars concerning your government, which you judge 
necessary to be settled by us here ; but by reason of other 
great and weighty affairs of this commonwealth, we have 
been necessitated to defer the consideration of them to a 
further opportunity ; in the mean time we are willing to 
let you know, that you were to proceed in your govern- 
ment according to the tenor of your charter, formerly 
granted on that behalf, taking care of the peace and safety 
of those plantations, that neither through intestine com- 
motions or foreign invasions, there do arise any detri- 
ment or dishonour to this commonwealth or yourselves, 
as far as you by your care and diligence can prevent. 
And as for the things that are before us, they shall, as 
soon as other occasions will permit, receive a just and 
sufficient determination. And so we bid you farewell, 
and rest, your loving friend, Oliver P. 

'* March 29, 1655. 
To our trusty and well-beloved, the president, assistants, 

and inhabitants of Rhode Island, together with the rest 

of the Providence Plantations in the Narraganset Bay 

in New England." 



1656.] AFFAIRS AT WARWICK. 87 

Upon receiving this, their assembly met, June 28, and 
enacted, '' That if any person or persons be found by 
examination and judgment of a general court of commis- 
sioners, to be a ringleader or ringleaders of factions or 
divisions among us, he or they shall be sent over at his 
or their own charges, as prisoners, to receive his or their 
trial or sentence, at the pleasure of his highness and the 
lords of his council." And then all open opposition 
ceased in their government. And President Williams 
wrote in November to Massachusetts about their opposi- 
tion to it ; but receiving no satisfaction, he wrote again 
in May, 1656, and said, 

*' Honoured sirs, our first request is for your favoura- 
ble consideration of the long and lamentable condition of 
the town of Warwick, which hath been thus. They are 
so dangerously and so vexation sly intermingled with the 
barbarians, that I have long admired the wonderful power 
of God in restraining and preventing very great fires of 
mutual slaughters breaking forth between them. Your 
wisdoms know the inhumane insultations of these wild 
creatures, and you may be pleased also to imagine, that 
they have not been sparing of your name as the patron 
of all their wickedness against our Englishmen, w^omen, 
and cliildren, and cattle, to the yearly damage of sixty, 
eighty, and an hundred pounds. The remedy, under 
God, is only your pleasure that Pumham shall come to 
an agreement with the town or colony, and that some 
convenient way and time be set for their removal. And 
that your wisdoms may see just grounds for such your 
willingness, be pleased to be informed of a reality of a 
solemn covenant between this town of Warwick and 
Pumham, unto which, notwithstanding he pleads his be- 
ing drawn to it by the awe of his superior sachems, yet 
I humbly offer, that what was done was according to the 
law and tenor of the natives (I take it) in all New Eng- 
land and America, viz. that the inferior sachems and sub- 
jects shall plant and remove at the pleasure of the high- 
est and supreme sachems ; and I humbly conceive that it 
pleaseth the Most High and only Wise to make use of 
such a bond of authority over them, without which they 



88 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

could not long subsist in human societies, in this wild 
condition wherein they are." 

And he went on to remind them of the order of Par- 
liament in 1646, that they should remove all obstructions 
which they had put in the way of those who had pur- 
chased the lands in Warwick, so that they might freely 
enjoy their rights. He also desired them no longer to 
assume any power over a few persons in Pawtuxet, and 
to treat their colony as a distinct government.* And his 
Bequest was granted. 

The Massachusetts were awfully requited for their 
iniquity in these affairs. For when they received Pum- 
ham as their subject, they furnished him with arms and 
ammunition, for hunting ; and in Philip's war he joined 
against the English, and was very active in the war, and 
so was his son and grandson ; and Pumham was killed 
within twenty miles of Boston, but a few days before 
Philip.t How righteous are God's judgments! 

The Massachusetts were fond of comparing themselves 
to the Israelites who conquered Canaan; and I have re- 
cited a passage in which Captain Johnson has named 
seven sectaries which they were to subdue, as Israel did 
the seven nations in the promised land ; but as these are 
far from being parallel cases, so was the success of the 
two people. For the seed of Jacob were completely 
victorious, but Massachusetts never subdued one of 
the sects which he named. And a new one now arose, 
who caused more disgrace to them than any others had 
done. 

Out of the confusions in England, George Fox came 
forth as a zealous preacher of a new doctrine ; and in 
1650, he and his followers received the name of Qua- 
kers, from the trembling motions of their bodies, upon 
various occasions. They increased fast in England, and 
their sufferings animated them to travel far and near; and 
in the summer of 1656, some of them arrived at Boston, 
where they were confined. And when the commission- 

* Hutchinson's Collections, p. 279—282. 
■f Hubbard oil said War, p. 131. 175, 176. 



1657.] GOVERNOR BRADFORD DIES. 89 

ers of the United Colonies met at Plymouth in Septem- 
ber, they received a letter from the court at Boston, 
which said, *' Having heard some time since, that our 
neighbouring colony of Plymouth, our beloved brethren, 
in great part seem to be w^anting to themselves in a due 
acknowledgment and encouragement of the ministry of 
the gospel, so as many pious ministers have (how justly we 
know not)* deserted their stations, callings, and relations ; 
our desire is that some such course may be taken, as that 
a pious orthodox ministry may be restated among them, 
that so the flood of errors and principles of anarchy may 
be prevented. Here hath arrived amongst us several 
persons professing themselves Quakers, fit instruments 
to propagate the kingdom of Satan ; for the securing of 
our neighbours from such pests, we have imprisoned 
them all till they be despatched away to the place from 
whence they came." And the commissioners gave ad- 
vice accordingly .t 

But such measures were not taken as long as Governor 
Bradford lived, who died on May 9, 1657, in his 69th 
year. And in June following, John Brown and James 
Cudworth, two of their assistants, were left out of office, 
and others were chosen, who were for more severe mea- 
sures, though not equal to Massachusetts ; who also 
wrote repeatedly to the rulers of Rhode Island colony, to 
try to draw them into like severity, but without any suc- 
cess. 

The Quakers held that they had a light and spirit 
within them, which was their highest rule of action, and 
that the Scriptures were only a secondary rule ; and that 
the external use of baptism and the Lord's supper was 
iioA\ out of date, and that they had those ordinances in- 
wardly and spiritually. They also held themselves to be 
inspired by the Spirit of God to teach a more clear and 

* One of these was Mr. Reyner, who went from Plymouth in 
1654, and robbed them of all their church records, so that all the re- 
cords they since have of former actings in their church, were col- 
lected from memory and private writings ; as their late pastor told me* 
And how unjust was this ! 

\ Hutchinson's Collections, p. 283—286. 

8* 



90 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

perfect way than men had known since the days of the 
apostles, if they had not greater light than the apostles 
had. This spirit taught them to give no titles to rulers 
nor other men, and to use thee and thou to all. Hum- 
phrey Norton was scourged at Plymouth, in June, 1658, 
and then sent out of that colony ; upon which he wrote 
to Governor Prince, and said, 

*' Thomas Prince, thou who hast hent thy heart to 
work wickedness, and with thy tongue hast thou set forth 
deceit; thou imaginest mischief upon thy bed, and 
hatchest thy hatred in thy secret chamber ; the strength 
of darkness is over thee, and a malicious mouth hast thou 
opened against God and his anointed, and with thy 
tongue and lips hast thou uttered perverse things ; thou 
hast slandered the innocent by railing, lying, and false ac- 
cusations : and with thy barbarous heart hast thou caused 
their blood to be shed. Thou hast through all these 
things broke and transgressed the laws and ways of God, 
and equity is not before thy eyes. The curse causeless 
cannot come upon thee, nor the vengeance of God unjustly 
cannot fetch thee up ; thou makest thyself merry with thy 
secret malice. The day of thy wailing will be like unto 
that of a woman that murders the fruit of her womb ; the 
anguish and pain that will enter upon thy reins will be 
like gnawing worms lodging betwixt thy heart and liver : 
when these things come upon thee, and thy back bowed 
down with pain, in that day and hour thou shalt know to 
thy grief, that prophets of the Lord God we are, and the 
God of vengeance is our God. Humphrey Norton." 

This I copied from Plymouth records, where it was in- 
serted, that posterity might know how their fathers were 
treated. And we may here also learn how secular force 
serves to inflame mistaken zeal ; for the various punish- 
ments that were inflicted upon those people caused their 
zeal to rise the higher, until the commissioners of the 
United Colonies met at Boston in September, 1658 ; and 
chen tliey advised each general court to make a law t(> 
banish Quakers on pain of death. And such a law way 



165^.] QUAKERS HAKGED. 91 

made at Boston the next month, by the majority of one 
vote only ; and the other colonies would not follow their 
example. Many other punishments were inflicted upon 
the Quakers in Plymouth and New Haven colonies, but 
little or none in Connecticut. 

On October 20, 1659, William Robinson, Marmaduke 
Stevenson, and Mary Dyre, were condemned to die for 
returning after they were banished on pain of death ; and 
the two men were hanged at Boston the 27th. And 
though the woman was then sent away, yet she returned, 
and was executed June 1, 1660. And on March 14, 
1661, William Leddra was hanged there for the like 
crime. And as Charles the Second had been restored to 
the crown of England the year before, Governor Endicot 
and his court wrote to him in December, and said, "Our 
liberty to walk in the faith of the gospel, with all good 
conscience^ was the cause of our transporting ourselves, 
with our wives, little ones, and our substance, from that 
pleasant land over the Atlantic Ocean into this vast wil- 
derness, choosing rather the pure Scripture worship with 
a good conscience, in this remote wilderness among the 
heathen, than the pleasures of England with submission 
to the then so disposed and so far prevailing hierarchy, 
which we could not do without an evil conscience. — Con- 
cerning the Quakers, open and capital blasphemers, open 
seducers from the glorious Trinity, the Lord Jesus Christ, 
our Lord Jesus Christ, the blessed gospel, and from the 
Holy Scriptures as the rule of life, open enemies to the 
government itself as established in the hands of any but 
men of their own principles, malignant and assiduous pro- 
moters of doctrines directly tending to subvert both our 
church and state, after all other means for a long time 
used in vain, we were at last constrained for our own 
safety to pass a sentence of banishment against them 
upon pain of death. Such was their desperate turbulence 
both to religion and state, civil and ecclesiastical, as that 
the magistrate at last, in conscience both to God and man, 
judged himself called for the defence of all, to keep the 
passage with the point of the sword held towards them ; 
this could do no harm to him that would be warned 



92 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

thereby; their wittingly rushing themselves thereupon 
was their own act, we with humility conceive a crime 
bringing their blood upon their own heads."* 

But William Robinson had given a paper to the court 
at Boston, in which he said, " The word of the Lord came 
expressly to me, which did fill me immediately with life, 
and power, and heavenly love, by which he constrained 
me, and commanded me to pass to the town of Boston, 
my life to lay down in his will, for the accomplishing of 
his service, that he had there to perform at the day ap- 
pointed." And Marmaduke Stevenson gave them another 
paper, in which he said, *' The word of the Lord came 
unto me, saying. Go to Boston, with thy brother William 
Robinson."t 

Thus it appears that both sides pleaded a conscientious 
^obedience to God in their actings against each other. And 
from hence we may see that the use of force in religious 
affairs is a bloody practice. And though King Charles 
put a stop to their hanging any more here, yet he said, 
" We cannot be understood hereby to direct or wish that 
any indulgence should be granted to those persons com- 
monly called Quakers, whose principles being inconsistent 
with any kind of government, we have found it necessary, 
with the advice of our Parliament here, to make a sharp 
law against them, and are well content you do the like 
there. "J And many more dissenters died in prison in his 
reign, than the bloody Queen Mary burnt at the stake. 
Open executions were now become more odious to the 
people than in former days of ignorance and superstition, 
while private cruelty was borne with or little regarded. 
But the vengeance of God will reach the most secret 
criminals, as well as the most open murderers. 

* Hutchinson's Collections, p. 326, 327. 
t Bishop, p. 127—133. 
i^Hutchinson's Collections, p. 379. 



1662.] CONTENTION ABOUT BAPTISM. 



CHAPTER V. 

Contention about baptism — ^Two Baptist churches formed — That at 
Boston is persecuted three years, and then three of them were 
banished — But many are for them here, and clear letters are 
written in their favour from England — After they had been con- 
fined a year they were released from prison — ^In justice about Pro- 
vidence colony exposed — And they at last prevail — Williams dis- 
putes and writes against the Quakers — A division in Boston church 
— Clarke's faith, and his joyful end. 

We shall now return to thfe affairs of baptism. They 
who supposed that each believer stood in the same rela- 
tion to his children as Abraham did to his in the covenant 
of circumcision, brought none to baptism but the infants 
of communicants in their churches. But as those infants 
grew up and had children, and yet were not communicants 
themselves, a great trial came on to know what would 
become of succeeding generations. A convention of 
ministers met in 1657, and answered twenty-one ques- 
tions upon the subject, and had them printed in London. 
But as this did not relieve them, another convention was 
called at Boston in 1659, and a synod in 1662, who 
introduced a halfway-covenant, so that they who would 
own it, and were regular in their lives, might have 
their children sprinkled without coming to the ordinance 
of the supper themselves. This was pleasing to many, 
while others thought it to be an apostasy from the first 
principles of the country ; and the controversy about it, in 
various shapes, has continued ever since. 

The first Baptist church in Wales was formed near 
Swansea, in that country, in 1649. Mr. John Miles was 
their chief leader, and they increased to about three hun- 
dred members, by the year 1662, when he was ejected 
out of his place, by a cruel act of Parliament, which 
turned two thousand teachers out of their places in one 
day, for refusing fully to conform to the church of Eng- 
land. He then came over, with the hook of church re- 



94 CHURCH HISTORY OF NEW ENGLAND. [cH. V. 

cords which he had kept there, and it remains in our 
Swansea to this day. And at the house of John Butter- 
worth, in Rehohoth, in 1663, John Miles, elder, James 
Brown, Nicholas Tanner, Joseph Carpenter, John But- 
terworth, Eldad Kingsley, and Benjamin Alby, solemnly 
covenanted together as a church of Christ, to obey him 
in all his ordinances and commandments. They were in 
Plymouth colony, where they had ever enjoyed much 
more liberty than any had in Massachusetts. Mr. Brown 
was son to John Brown, who had long been a magistrate 
in that colony, and his son served them afterwards in 
that office for eleven years, in a time when his brethren 
in Massachusetts were fined, imprisoned, and banished. 
Indeed Mr. Miles and his church were complained of to 
court, for holding their meetings in Rehohoth, where was 
a Congregational church, and a small fine was imposed 
upon them for it. But in 1667, the court granted them 
the town of Swansea, where the church has continued 
by succession ever since, and is the fourth Baptist church 
in America. 

The fifth was formed in Massachusetts. The light 
that was gained in 1653, when President Dunstar preach- 
ed against infant baptism in Cambridge, caused Thomas 
Gould, who lived near him in Charlestown, to examine 
the matter so much, that when he had a child born in 1655, 
he could not bring it to be sprinkled. For this he was 
called before the church in Charlestown, and he told them 
that he could see no light for infant baptism, and there- 
fore could not, in conscience, bring his child to it. Upon 
this, ministers, rulers, and brethren laboured with him, 
but could not convince him. He was still willing to com- 
mune with that church, if they would let him do it with- 
out carrying his child to an ordinance, which he had no 
faith in ; and he read that whatsoever is not of faith is sin. 
And because of this, and also his going out of meeting 
when they sprinkled infants, they censured him in their 
church, and punished him in their courts for more than 
seven years. At length three Baptist brethren came over 
from England, recommended from churches there, and 
met with him and others in private houses. And on 



1665.] BAPTISTS ARRESTED. 95 

May 28, 1665, Thomas Gould, Thomas Osborne, Ed- 
ward Drinker, John George, Richard Goodale, William 
Turner, Robert Lambert, Mary Goodale, and Mary 
Newell, "joined in a solemn covenant, in the name of the 
Lord Jesus Christ, to walk in fellowship and communion 
together in the practice of all the holy appointments of 
Christ, which he had, or should further make known unto 
them." 

Goodale came from London, and Turner and Lambert 
from Dartmouth ; the others were of our country, though 
none of them were church members before, but Gould 
and Osborne, both of Charlestown ; from whence they 
were excommunicated, after they were baptized. These 
facts I gathered from their records and writings. They 
were of such a peaceable disposition, and so far from dis- 
turbing others, as the Quakers did, that their rulers hardly 
knew where to find them. But on August 20, 1665, 
Richard Russel, one of their magistrates, issued a war- 
rant to the constable of Charlestown, requiring him in his 
majesty's name, to labour to discover where these people 
were, and to require them to attend on the established 
worship, or if they would not, to return their names and 
places of abode to the next magistrate. This was done, 
and some of them were brought before their court of as- 
sistants in September, to whom they presented a confes- 
sion of their faith, in which they said, " Christ's commis- 
sion to his disciples is to teach and baptize, and those 
who gladly receive the word and are baptized, are fit mat- 
ter for a visible church." But this was loudly complain- 
ed of, as implying that none were visible saints, who 
were not baptized by immersion ; though they held that 
they ought to be visible saints before they were baptized. 
Thus men turn things upside down. And the court of 
assistants charged them to desist from their practice ; and 
because they did not, Gould, Turner, Osborne, Drinker, 
and George, were brought before their general court in 
October, to whom they presented their confession of faith, 
and closed with saying, "If any take this to be heresy, 
then do we with the apostle confess, that after the way 
which they call heresy, we worship God, the Father of 



96 CHURCH HISTORY OF NEW ENGLAND. [CH. V. 

our Lord Jesus Christ, believing all things that are written 
in the law and the prophets and apostles." 

But the court called this a contemning of their author- 
ity and laws, and declared them to be no lawful church 
assembly, and said, *' Such of them as are freemen are 
to be disfranchised, and all of them, upon conviction be- 
fore any one magistrate or court, of their further pro- 
ceeding herein, to be committed to prison until the gene- 
ral court shall take further order with them." Dr. Ma- 
ther tries to vindicate the court herein, because the Bap- 
tists acted against the law of the government ; but a 
noted Presbyterian minister says, " This condemns all 
the dissenting congregations that have been gathered in 
England, since the act of uniformity in the year 1662." 
And, says he, " Let the reader judge, who had most rea- 
son to complain ; the New England churches, who would 
neither suffer the Baptists to live quietly in their commu- 
nion, nor separate peaceably from it ; or these unhappy 
persons, who were treated so unkindly for following the 
light of their consciences."* 

Yet for following that light, they pursued them with 
fines and imprisonment, for three years ; and then the 
court of assistants appointed a meeting at Boston, April 
14, 1668, and called six ministers to manage a dispute 
whether those persons ought not to be banished, for hold- 
ing a separate meeting from their churches. And they 
sent a warrant to Thomas Gould, which said, " You are 
required in his majesty's name to give notice to John 
Farnum, Thomas Osborne, and the company, and you 
and they are alike required to give your attendance, at 
the time and place above mentioned, for the end therein 
expressed." And as this was heard of at Newport, Mi 
Clarke and his church sent William Hiscox, Joseph To- 
ry, and Samuel Hubbard, to assist their brethren, ana 
they got to Boston three days before the dispute. And it 
was carried on two days by those ministers, with allow- 
ing the Baptists but little liberty to speak for themselves ; 
and it was closed by Mr. Mitchel, with the words of Mo- 

* Magnalia, b. 7, p. 27. Neale on New England, vol. i. p. 304, 305. 



1668.] GOULD AND OTHERS BANISHED. 97 

ses, who said to Israel, If there arise a matter too hard fo^ 
thee in judgment, between blood and blood, between plea 
and plea, and between stroke and stroke, being matters of 
controversy within thy gates ; then shalt thou arise, and 
get thee up into the place which the Lord thy God shall 
choose ; and thou shalt come unto the priests the Levites, 
and unto the judge that shall be in those days, and in- 
quire ; and they shall shew thee the sentence of judg- 
ment : and thou shalt do according to the sentence, which 
they of that place, which the Lord shall choose, shall 
shew thee ; and thou shalt observe to do according to all 
that they inform thee ; according to the sentence of the 
law which they shall teach thee, and according to the 
judgment w^hich they shall tell thee, thou shalt do ; thou 
shalt not decline from the sentence which they shall shew 
thee, to the right hand nor the left. And the man that 
will do presumptuously, and will not hearken unto the 
priest (that standeth there before the Lord thy God) or 
unto the judge, even that man shall die ; and thou shalt 
put away the evil from Israel. Deut. xvii. 8 — 12. 

Thus the sentence that was given from the law of God, 
in the place he chose, under the direction of the Urim 
and Thummim, was applied to the sentence of rulers and 
ministers at Boston, according to the laws of men. That 
they then applied this Scripture in this manner, appears 
from their colony records, compared with the writings of 
Samuel Hubbard and Mr. Gould. And thirty years after, 
Mr. Stoddard brought the same Scriptures to prove, that 
all men ought to submit to a national synod, as I shall 
prove hereafter. 

Their general court in May called those Baptists before 
them, to know whether they were convinced of their evil 
in withdrawing from their churches, by what said minis- 
ters had laid before them ; but they declared that they 
were not at all convinced of any evil in so doing. The 
court then called them obstinate Anabaptists, whom they 
were bound in conscience to proceed against ; and gave 
5?entence that Thomas Gould, William Turner, and John 
Farnum, should be gone out of their jurisdiction by the 
20th July, not to return again without their leave. And 

9 



98 CHURCH HISTORY OF NEW ENGLAND. [cH. V. 

as Gould was then a prisoner, by the sentence of a for- 
mer court, he was liberated from thence, in order that he 
might obey this sentence. Mr. Mitchel, who read off 
said scripture against them, died suddenly eleven days be- 
fore the time set in their sentence of banishment ; but 
this gave no relief to these sufferers. And because they 
did not obey their sentence, these three men were impri- 
soned in Boston for near or quite a year. 

How any who feared God, could go on to act against 
others, as these rulers and ministers did, may seem very 
strange in our days ; but a careful search into their histo- 
ry will open the cause of it. Mr. Wilson, the first mi- 
nister of Boston, was in great esteem with other ministers, 
who came round him in May past, and desired him to 
give his dying testimony of what he conceived to be the 
cause of the displeasure of God against this country. 
He told them that he had long feared the following sins as 
chief among others, which provoked God greatly, 
" 1. Separation. 2. Anabaptism. 3. Corahism, when 
people rise up as Corah, against their ministers or elders, 
as if they took too much upon them, when indeed they 
do but rule for Christ, and according to Christ. 4. An- 
other sin I take to be, the making light of, and not sub- 
jecting to the authority of synods."* These things he 
delivered as his dying testimony ; and he died August 7, 
1668, just after those Baptists were put in prison there. 
No one can easily tell how great impressions such things 
had upon their minds. Indeed some were of a different 
opinion, and when their general court met in the fall, they 
presented a petition in favour of those sufferers, and said, 
" We humbly beseech this honourable court, in their 
Christian mercy and bowels of compassion, to pity and 
relieve these poor prisoners ; whose sufferings are doubt- 
ful to many, and some of great worth among ourselves, 
and grievous to the hearts of God's people at home and 
abroad. Your wisdoms may be pleased to think of some 
better expedient, and seriously to consider whether an in- 
dulgence, justifiable by the word of God, pleaded for and 

* Morton, p, 195, 196. 



1669.] LETTERS FROM ENGLAND. 99 

practised by Congregational churches, may not, in this 
day of suffering to the people of God, be more effectual, 
safe, and inoffensive than other ways, which are always 
grievous and seldom find success." And they spoke 
highly of the good lives of those Baptists, as another 
plea in their favour. Captain Hutchinson, Captain Oliver, 
and many others signed this petition ; but some were 
fined for it, and others were compelled to confess their 
fault, for Inflecting upon the court. But Deputy Govern- 
or Willoughby was against these proceedings.* An ac- 
count of these things was sent to England, and a letter 
from thence to Captain Oliver, said, 

''My dear Brother, 
'* The ardent affection and great honours that I have for 
New England transport me, and 1 hope your churches shall 
ever be to me as the gates of heavtm. I have ever been 
warmed with the apprehension of the grace of God to- 
wards me in carrying me thither. But now it is other- 
wise ; with joy to ourselves and grief to you be it spoken. 
' Now t].(! greater my love is to New England, the more 
am I frrieved at their failings. It is frequently said here, 
that l!\ey are swerved aside towards Presbytery ; if so, 
the Lord restore them all. But another sad thing that 
much affects us is, to hear that you even in New England 
persecute your brethren ; men sound in the faith ; of holy 
life ; agreeing in worship and discipline with you ; only 
differing in the point of baptism. Dear brother, we here 
do love and honour them, hold familiarity with them, and 
take sweet counsel together ; they lie in the bosom of 
Christ, and therefore they ought to belaid in our bosoms. 
In a word, we freely admit them into churches ; few of 
our churches, but many of our members are Anabaptists ; 
I mean baptized again. This is love in England ; this is 
moderation ; this is a right New Testament spirit. But 
do you now bear with, yea, more than bear with the Pres- 
byterians ? Yea, and that the worst sort of them, those 
who are the corruptest, rigidest ; whose principles tend 

* Hutchinson, vol. i. p. 227. 269. 



-OU CHURCH HISTORY OF NEW ENGLAND. [CH. V. 

lO corrupt the churches; turning the world into, the 
church, and the church into the world ; and which doth no 
less than to bring a people under mere slavery. It is an 
iron yoke, which neither we nor our Congregational bre- 
thren in Scotland were ever able to bear. I have heard 
them utter these words in the pulpit, that it is no wrong 
to make the Independents sell all they have, and depart 
the land ; and many more things I might mention of that 
kind ; but this I hint only, to shew what cause there is to 
withstand that wicked tyranny which was once set up in 
poor miserable Scotland, which I verily believe was a 
great wrong and injury to the reformation. The generali- 
ty of them here, even to this day, will not freely consent 
to our enjoyment of our liberty ; though, through mercy, 
the best and most reformed of them do otherwise. How 
much, therefore, would it concern dear New England to 
turn the edge against those who, if not prevented, will 
certainly corrupt and enslave, not only their own, but also 
your churches ? Whereas Anabaptists are neither spirit- 
ed or principled to injure or hurt your government nor 
your liberties ; but rather these be the means to preserve 
your churches from apostasy, and to provoke them to 
their primitive purity, as they were in the first planting; 
in admission of members to receive none into your 
cliurches but visible saints, and in restoring the entire ju- 
risdiction of every congregation complete and undisturb- 
ed. We are hearty and full for our Presbyterian bre- 
thren's equal liberty with ourselves ; O that they had the 
same spirit towards us ! But O how it grieves and af- 
fects us, that New England should persecute ! Will you 
not give what you take ? Is liberty of conscience your 
dje ? And is it not as due unto others who are sound in 
the faith ? Amongst many Scriptures, that in the four- 
teenth of Romans much confirms me in liberty of con- 
science thus stated. To him that esteemeth any thing 
unclean, to him it is unclean. Therefore, though we ap- 
prove of the baptism of die immediate children of church 
members, and of their admission into the church when they 
evidence a real work of grace ; yet to those who in con- 
science believe the said baptism to be unclean, it is unclean. 



1669.] LETTERS FROM ENGLAND. 101 

Both that and mere ruling elders, though we approve of 
tliem, yet our grounds are mere interpretations of, and not 
any express scripture. I cannot say so clearly of any 
thing else in our religion, neither as to faith or practice. 
Now must we force our interpretations upon others, pope- 
like ? How do you cast a reproach upon us who are 
Congregational in England, and furnish our adversaries 
with weapons against us ! We blush and are filled with 
shame and confusion of face, when we hear of these 
things. Dear brother, we pray that God would open 
your eyes, and persuade the heart of your magistrates, 
that they may no more smite their fellow-servants, nor 
thus greatly injure us their brethren, and that they may 
not thus dishonour the name of God. My dear brother, 
pardon me, for I am affected; I speak for God, to whose 
grace I commend you all in New England ; and humbly 
craving your prayers for us here, and remain your affec- 
tionate brother, -d tv/t 

' Robert Mascall. 

Finsbury, near Morefield, March 25, 1669." 

This was copied by Mr. Samuel Hubbard, from whence 
I took it. Dr. Goodwin, Dr. Owen, and ten other minis- 
ters wrote to the Massachusetts rulers the same day, in a 
moving manner, and said, "We are sure you would be 
unwilling to put an advantage into the hands of some who 
seek pretences and occasions against our liberty, and to 
reinforce the former rigour. Now we cannot deny but ' 
this hath already in some measure been done, in that it 
hath been vogued, that persons of your way, principles, 
and spirit, cannot bear with dissenters from them. And 
as this greatly reflects upon us, so some of us have ob- 
served how already it has turned to your own disadvan- 
tage." Yet Dr. Mather says, *' I cannot say that this 
excellent letter had immediately all the effect it should 
have had."* So that they were imprisoned about a year, 
because they would not voluntarily go out of that juris- 
diction. And the year after, six magistrates gave a war- 

* Magnalia, b. 7, p. 27, 28. 
9* 



102 CHURCH HISTORY OF NEW ENGLAND. [CH. V. 

^rant to take up Gould and Turner again, and Turner was 
actually put in prison upon the old sentence, and lay 
there a long time ; but Gould went and lived and preached 
upon Noddle's island in the harbour, where they did not 
pursue him. For a great many rulers and others ab- 
horred such conduct. But we must now take a review of 
other things. 

When the rulers of Massachusetts yielded to the order 
of Parliament about Warwick, they were far from giving 
up their designs upon the lands in Providence colony- 
They claimed much of the west part of it, because of the 
Pequot conquest; and in 1657 and 1658, they sent men 
and got deeds of much land in the heart of the Narra- 
ganset country. The Narraganset Indians were also so 
uneasy about the death of their great sachem, Miantenimo, 
that they often attempted to revenge his death, but were 
overpowered by forces sent, once and again, from Massa- 
chusetts ; and in 1660, they compelled those Indians to 
mortgage all their lands to them, for what they said was 
due to Massachusetts. And because two Baptist brethren, 
Tobias Sanders, and Robert Burdick, went to work upon 
lands which they had procured from their government in 
Westerly : they were imprisoned by Massachusetts in 
1662, who then wrote to the rulers of Providence colony 
about it, as it appears by the records of both colonies. In 
the mean time, Mr. Winthrop went over to England, and 
obtained a charter, dated April 23, 1662, which united 
Connecticut and New Haven in one colony. Their 
eastern boundary was described to be " By the Narra- 
ganset river, commonly called Narraganset Bay, where 
said river falleth into the sea." And by this general de- 
scription they claimed the Narraganset country. • For 
when the commissioners of the united colonies met at 
Boston in September, they wrote to the rulers of Provi- 
dence colony, and mentioned this charter to Connecticut, 
which they said, '* Granted the lands at Pawcatuck and 
Narraganset, which we hope will prevail with you to re- 
quire and cause your people to withdraw themselves, and 
desist from further disturbance." 

Now they should have remembered, that in 1643, they 



1670.] PROVIDENCE BOUNDARY SETTLED. 103 

interpreted the Narraganset river, the western boundary 
of Plymouth colony, so as to include the lands where 
Gorton was settled; and all that Massachusetts did to him 
was founded upon that interpretation, which supposed 
Pawcatuck to be the western boundary of Plymouth 
colony. Yet now they would claim all the Narraganset 
country by Connecticut charter. What great blindness 
was here ! And it was soon discovered by the charter 
which Mr. Clarke procured for his colony, dated July 8, 
1663, which said, '' Pawcatuck river shall be also called, 
alias, Narraganset river ; and to prevent future disputes 
that otherwise might arise thereby, forever hereafter shall 
be construed, deemed, and taken to be the Narraganset 
river, in the late grant to Connecticut colony, mentioned 
as the eastwardly bounds of that colony." Yet they 
were so resolute that it should not be so, that they pro- 
posed to send an agent over to England, to get that line 
altered. Upon which Mr. Williams wrote to Connecticut 
rulers, and said : 

" It looks like a prodigy or monster, that countrymen 
among savages in a wilderness ; that professors of God 
and one Mediator, of an eternal life, and that this is like 
a dream, should not be content with those vast large 
tracts which all the other colonies have, (like platters and 
tables full of dainties,) but pull and snatch away their 
poor neighbour's bit or crust ; and a crust it is, and a dry, 
hard one too, because of the natives' continual troubles, 
trials, and vexations." And as to claims from the Pequot 
conquest, he said, '' Having ocular knowledge of persons, 
places, and transactions, I did honestly and conscien- 
tiously, as in the holy presence of God, draw up from 
Pawcatuck river, which I then believed and still do is free 
from all English claims and conquests. For although 
there were some Pequots on this side the river, who by 
reason of some sachems' marriages with some on this 
side, lived in a kind of neutrality with both sides ; yet 
upon the breaking out of the war, they relinquished their 
land to the possession of their enemies the Narragansets 
and Ny an ticks, and their land never came into the con- 
dition of the lands on the other side, which the English 



104 CHURCH HISTORY OF NEW ENGLAND. [CH. V. 

by conquest challenged : so that I must affirm, as in God's 
holy presence, I tenderly waived to touch a foot of land in 
which I knew the Pequot wars were maintained, and 
were properly Pequot, being a gallant country. And 
from Pawcatuck river hitherward, being but a patch of 
ground, full of troublesome inhabitants, I did, as I judged 
inoffensively, draw our poor and inconsiderable line." 
And he says of their second charter, " Mr. Winthrop, 
upon some mistake, had intrenched upon our line, and it 
is said upon the lines of other charters also ; but upon 
Mr. Clarke's complaint, your grant was called in again, 
and it had never been returned, but xipon a report that the 
agents, Mr. Winthrop, and Mr. Clarke, were agreed by 
mediation of friends ; and it is true they came to a solemn 
agreement under hands and seals, which agreement was 
never violated on our part."* 

This letter was dated June 22, 1670. And though the 
case was not then carried again to England, yet this line 
was not settled in fifty years after. But in 1720, Go- 
vernor Jenks was sent over as agent upon this contro- 
versy, and it was settled in 1729, the line to be Paw- 
catuck river. And in 1741, their easterly line was 
settled, which gave their colony Littlecompton, Tiverton, 
Bristol, Warren, Barrington, and Cumberland, which they 
had not enjoyed before. Thus all the lands, and all the 
liberties that were asked for by Mr. Williams and Mr. 
Clarke, were finally obtained in that colony, though 
others exerted all their powers against it. And these 
things give great encouragement to all who may come 
after us, to perseverance in right ways, and a warning 
against all injustice and oppression. 

Mr. Williams had also another difficulty now to en 
counter, in which he was successful. Though Mr. Cod- 
dington, and other men of note, submitted to his govern- 
ment in 1656 : yet as they soon joined with the Quakers, 
they refused to be active in that government. Their 
plea was, that they were obliged in conscience to refrain 
from taking any oath. Therefore the form of an engage- 

• Historical Society, vol. i. p. 278—280. 



1672.] DISPUTES WITH QUAKERS. 105 

ment to the government was enacted for them in 1665, 
which it was hoped they would take ; but in March, 
1666, they objected against it, and prevailed with their 
Assembly to make a law to allow them to make their sub- 
mission in their own words, either before the court or be- 
fore two magistrates. And then they were as fond of being 
rulers as any men : and Mr. Nicholas Easton was go- 
vernor in 1672 and 1673, and Mr. Coddington in 1674 and 
1675, who were then Quakers. And as Williams believed 
that their principles were hurtful to government, as well 
as dangerous to the souls of men, and George Fox and 
other teachers of theirs were come over, he wrote four- 
teen propositions upon the subject, and sent them to 
Newport, proposing to Fox or his friends, to hold a dis- 
pute upon seven of them at Newport, and upon the other 
seven at Providence, upon any days that they should ap- 
point. Fox then sailed for England, but John Stubs, 
John Burnyeat, and William Edmondson undertook it ; 
and Williams held a dispute with them in August, 1672, 
three days at Newport, and one at Providence. And he 
wrote a large account of it, which was printed at Cam- 
bridge, 1676; and soon after it came out, several of the 
Quakers were left out of office. Upon this, Mr. Cod- 
dington sent the book over to Fox, with a bitter letter 
against Williams ; and he with Burnyeat wrote a reply, 
which they called, " A New England firebrand quenched." 
And it was printed in England, in 1678. 

Mr. Williams dedicated his book to them, wherein he 
said, " From my childhood, now above threescore years, 
the Father of lights and mercies touched my soul with 
the love of himself, to his only begotten Son, the true 
Lord Jesus, to his Holy Scriptures, &c. His infinite 
wisdom hath given me to see the city, court, and country, 
the schools and universities of my native country, to 
converse with some Turks, Jews, Papists, and all sorts 
of Protestants ; and by books to know the affairs and re-« 
ligions of all countries. My conclusion is, that Be of 
good cheer, thy sins are forgiven thee, (Matt. ix. 2,) is 
one of the joyfuUest sounds that ever came to poor sinful 
ears. How to obtain this sound from the mouth of the 



106 CHURCH HISTORY OF NEW ENGLAND. [CH. IV. 

Mediator who spoke it, is the greatest dispute between 
the Protestants and the bloody whore of Rom^; and this 
is also the greatest point between the Protestants and 
yourselves, as also, in order to this, about what the true 
Lord Jesus Christ is." 

They were so much upon what Christ did within 
them, that he says George Fox, in a former book, " can- 
not endure to hear the word human, as being a new name 
and never heard of in Scripture. Fox knows, that if 
Christ Jesus be granted to have had such a soul and body 
as is human or common to man, down falls their Dagon 
before the ark of God, viz. their idol of a Christ called 
light within them."* To which it was answered, 
" There is no such word that calleth Christ's body and 
soul human; and whether is Christ's body celestial or 
terrestrial, "t 

And this opinion prevailed so much at Newport, that 
Mr. Clarke and his church, after much labour, excluded 
three men and two women from their communion, Octo- 
ber 16, 1673, for holding "That the man Christ Jesus 
w^as not now in heaven nor earth, nor anywhere else, bat 
that his body was entirely lost." This M^-. Comer says 
he took from their records. Such was their language 
then, let it be altered ever so much since. And as to 
government. Fox published a book in 1659, in which he 
said, " that the magistrate of Christ, the help government 
for him, he is in the light and power of Christ ; and he 
is to subject all under the power of Christ, into his light, 
else he is not a faithful magistrate ; and his laws are 
agreeable, and answerable according to that of God in 
every man. "J Williams brought this to prove that their 
spirit was arbitrary and persecuting ; but Fox said, " Is 
there one word of persecution here ? or can Roger Wil- 
liams think himself a Christian, and look upon it to be 
persecution, for Christ's magistrates by Christ's light 
and power, to subject all under the power of Christ, and 
lo bring all into this light of Christ ? or can he think 

Wiliiams, p. 51. -j- Fox, p. 43. 



' Williams, p. ol. 

^ Williams, p. 207, 208 



1672.] DISPUTES WITH QUAKER^. 107 

such an one an unfaithful magistrate? or are those laws, 
and the execution of them, persecution, that are agreeable 
and answerable to that of God in every man ? These are 
George Fox's words. Such magistrates, such laws, such 
power, and light, and subjection, is George Fox for, and 
no other,"* 

And as two women had appeared as naked as they 
were born, before many people, the one at Salem and the 
other at Newbury, and had been whipped for it, which 
George Bishop called persecution, Williams mentioned 
it, and that he thought persons must be bewitched to call 
this persecution. But Fox said, '' We do believe thee, 
m that dark, persecuting, bloody spirit, that thou and the 
New England priests are bewitched in, you cannot be- 
lieve that you are naked from God and his clothing, and 
blmd ; and therefore hath the Lord in his power moved 
some of his sons and daughters to go naked ; yea, they 
did tell them in Oliver's days, and the Long Parliament's, 
that God would strip them of their church profession and 
of their power, as naked as they were. And so they 
were true prophets and prophetesses to the nation, as 
many sober men have confessed since ; though thou and 
the old persecuting priests in New England remain in 
your blindness and nakedness. "t 

And through their book they called him a cruel perse- 
cutor for disputing against their principles and behaviour, 
while he abhorred the use of any force against them on 
that account. And having obtained his end in the dispute, 
he never troubled them or himself any more about it. 

But the dispute about baptism was a^ain brought up in 
Massachusetts. Mr. John Devenport had published his 
testimony against the result of the synod of 1662, which 
allowed persons to bring their children to baptism, who 
were not fit to come to the Lord's supper themselves ; 
and as a majority of the first church in Boston were of 
his mind, they obtained him for their pastor, soon after 
Mr. Wilson died. But a minor part of the church were 
for the new scheme, and they separated from the major- 

• Fox, p. 229, 230. -j- Fox, p. 9. 



108 CHURCH HISTORY OF NEW ENGLAND. [CH, IV. 

ity, pleading that Mr. Devenport had no right to leave 
his people at New Haven, in order to be a minister in 
Boston. And in May, 1669, a number of ministers as- 
sisted in forming the minor party into another church ; 
and in July Governor Bellingham called his council to- 
gether, fearing, he said, " A sudden tumult, some per- 
sons attempting to set up an edifice for public worship, 
which he apprehended to be detrimental to the public 
peace." But the majority of his council voted to let 
them go on ; though a hot contention about it continued 
through the year. And in May, 1670, the house of re- 
presentatives chose a committee to inquire into the causes 
of God's displeasure against this land ; and they reported 
that they were, '' declension from the primitive founda- 
tion work, innovations in doctrine and worship, opinion 
and practice ; an invasion of the rights, liberties, and pri- 
vileges of churches, an usurpation of a lordly and prelati- 
cal power over God's heritage, subversion of gospel 
order, &:c." And the acting of the ministers who formed 
said new church they called, " irregular, illegal, and dis- 
orderly." But of fifty members who were in their next 
house, there were but twenty of these ; and they declared 
against what the others had done.^ Such was the in- 
fluence of ministers in that day. And in May, 1682, 
Edward Randolph, who was trying to get away their 
charter, wrote to England, and said, *' There was a great 
difference betwixt the old church and the members of the 
new church, about baptism and their members joining in 
full communion with either church. This was so high 
that there was imprisoning of parties and great disturb- 
ances ; but now, hearing of my proposals for ministers to 
be sent over, they are now joined together, about a fort- 
night ago, and pray to God to confound the devices of all 
who disturb their peace and liberties. "t That new 
church is since called the Old South. 

Whilst Mr. Clarke was in England, a new Baptist 
church was formed out of the first church in Newport, 
holding to th"e laying on of hands upon every member 

* Hutchinson, vol. i. p. 272—274. f His Collections, p. 532. 



1673.] MR. JOHN CLARKE. lOf 

after baptism, about the year 1656, which was the third 
Baptist church in America, and is still continued by suc- 
cession. And as other colonies were then trying to draw 
his colony into violent measures against the Quakers, the 
Legislature of Rhode Island colony wrote to Mr. Clarke 
and said, " We have found, not only your ability and dili- 
gence, but also your love and care to be such concerning 
the welfare and prosperity of this colony, since you have 
been intrusted with the more public affairs thereof, sur- 
passing the no small benefit which we had of your pre- 
sence here at home, that we in all straits and encum- 
brances, are emboldened to repair to you for further and 
continued care, counsel, and help ; finding that your solid 
and Christian demeanor hath gotten no small interest in 
the hearts of our superiors, those noble and worthy sena- 
tors, with whom you had to do in our behalf, as it hath 
constantly appeared in our addresses to them, we have by 
good and comfortable proof found, having had plentiful 
experience thereof." And so they went on to entreat 
him to use all his influence in their favour, that they 
might not be compelled to persecute the Quakers, and he 
succeeded therein. This was dated, November 5, 1658, 
the month after the law was made at Boston to banish 
them on pain of death. 

Mr. Clarke continued their agent in England, until he 
obtained the charter from the king which I mentioned be- 
fore, to procure which he mortgaged his farm in Newport 
willing to venture his estate in so good a cause. He 
came over to Newport in 1664, and their assembly voted 
to pay him for all his expenses, in obtaining their charter 
and other ways, and to give him a considerable reward for 
his services ; but it was a long time before they paid him 
only for his expenses in their service. 

From that time he continued the pastor of the first 
church in Newport, until he died in peace. A small 
church was formed out of that, in December, 1671, hold- 
ing to the seventh-day Sabbath, which yet continues. 
This made the sixth Baptist church in America. Mr. 
Clarke left a confession of his faith in writing, in which 
he said, 

10 



110 CHURCH HISTORY OF NEW ENGLAND. [cH. V. 

** The decree of God is that whereby he hath from 
eternity set down with himself what shall come to pass 
in time. Eph. i. 11. All things, with their causes, ef- 
fects, circumstances, and manner of being, are decreed by 
God. Acts ii. 23. Him being delivered by the determi- 
nate counsel and foreknowledge of God, &c. Acts iv. 28. 
This decree is most wise. Rom. xi. 33. Most just. 
Rom. ix. 13, 14. Eternal. Ep. i. 4, 5. 2 Thess. ii. 13. 
Necessary. Ps. xxxiii. 11. Prov. xix. 21. Unchange- 
able. Heb. vi. 17. Most free. Rom. ix. 18. And the 
cause of all good. James i. 17. But not of any sin. 1 
John i. 5. The special decree of God concerning angels 
and men is called predestination. Rom. viii. 30. Of the 
former, viz. angels, little is spoken in the Holy Scriptures ; 
of the latter, more is revealed, not unprofitable to be 
known. It may be defined the wise, free, just, eternal, 
and unchangeable sentence or decree of God, determining 
to create and govern men for his special glory, viz. the 
praise of his glorious mercy and justice. Rom. ix. 17, 
1 8, and xi. 36. Election is the decree of God, of his 
free love, grace, and mercy, choosing some men to faith, 
holiness, and eternal life, for the praise of his glorious 
mercy. 1 Thess. i. 4. 2 Thess. ii. 13. Rom. viii. 29,30. 
The cause which moved the Lord to elect them who are 
chosen was none other but his mere good will and plea- 
sure. Luke xii. 32. The end is the manifestation of the 
riches of his grace and mercy. Rom. ix. 23. Eph. i. 6. 
The sending of Christ, faith, holiness, and eternal life, are 
the effects of his love, by which he manifesteth the infinite 
riches of his grace. In the same order God doth execute 
this decree in time, he did decree it in his eternal counsel. 
1 Thess. V. 9. 2 Thess. ii. 13. Sin is the effect of 
man's free will, and condemnation is an effect of justice 
inflicted upon man for sin and disobedience. A man in 
this life may be sure of his election. 2 Pet. i. 10. 
1 Thess. i. 4. Yea, of his eternal happiness, but not of 
his eternal reprobation ; for he that is now profane may 
be called hereafter.'* 

This faith, which was also held by Mr. Williams, moved 



1673.] MR. JOHN CLARKE. Ill 

them to spend their lives for the welfare of mankind, and 
to establish the first government upon earth, since the rise 
of antichrist, which gave equal liberty, civil and religious, 
to all men therein. Though many have imagined that be- 
cause the leaders of Massachusetts professed this faith, that 
it was inconsistent with the allowance of equal privileges 
to all rnankind. Therefore I thought it best here to give 
a view of the faith of these men, who were persecuted 
by Massachusetts, because they thought that good men 
ought to enforce their faith with the sword. But this 
last opinion should ever bear the blame of all the injuries 
which they did to others, and not the faith above de- 
scribed. 

Mr. Clarke was influenced so much by faith and love, 
that through many changes, and doing of public busi- 
ness, both in Europe and America, I have never 
found one blemish upon his character, noticed in any 
record or writing that I ever saw\ In the last day of his 
life he said, 

*' Whereas, 1, John Clarke, of Newport, in the colony 
of Rhode Island and Providence Plantations, in New 
England, physician, am at this present, through the abun- 
dant gf)odaess and mercy of my God, though weak in 
body, ye. sound in my memory and understanding, and 
being sensible of the inconveniences that may ensue in 
case I should not set my house in order, before this spirit 
of mine be called by the Lord to remove out of this taber- 
nacle, do therefore make and declare this my last will and 
testament, in manner following : willingly and readily 
resigning up my soul unto my merciful Redeemer, through 
faith in whose death I firmly hope and believe to escape 
from that second hurting death, and through his resurrec- 
tion and life, to be glorified with him in life eternal. 
And my spirit being returned out of this frail body, in 
which it hath conversed for about sixty-six years, my will 
is, that it be decently interred, without any vain ostenta- 
tion, between my loving wives, Elizabeth and Jane, al- 
ready deceased, in hopeful expectation that the same Re- 
deemer who hath laid down a price both for my soul and 



1!2 CHURCH HISTORY OF NEW ENGLAND. [CH. M. 

body, will raise it up at the last day a spiritual one, that 
they may together be singing hallelujah unto liim to all 
eternity."* O how glorious is such an end ! 



CHAPTER VI. 

A terrible Indian war — It prevailed most in Massachusetts — Some 
whom they had employed against Providence colony, revenge them- 
selves on their employers — But the Baptist sufferers now overcame 
evil with good, and the war w^as closed — Many Christian Indians 
never joined in it — Two Baptist churches formed among them, and 
others in our days — More severities against the Baptists — Their 
house for worship nailed up in Boston, and writings against them, 
which they answered — Death of some of their ministers — The Mas- 
sachusetts charter vacated — Then some of their eyes were opened 
to see their errors. 

We are now come to the time when they had the most 
terrible war with the Indians that ever was known in this 
part of the country. And in it there appeared a vast dif- 
ference between the Indians who had been well treated 
before, and those who had been treated injuriously. The 
execution of the great sachem of the Narragansets, after 
he had been taken captive, and then delivered up to the 

* Taken from his original will, dated April 20, 1676; and he left 
our world the same day. His first wife was Elizabeth Harges, who 
had an annual income of twenty pounds sterling from lands left her 
id Bedfordshire. In a power of attorney to recover it, given May 12, 
16o0, he styled himself John Clarke, physician of London. She died 
ar Newport, without issue ; and he married Jane Fletcher in Februa- 
ry, 1671, by whom he had a daughter; but they both died in 1673. 
His third wife was the widow Sarah Davis, who survived him, and he 
gave her the use of his farm in Newport, during her natural life, and 
then the income of it was to go to the poor, and to support civil and 
religious teaching. It has produced 200 dollars a year, and it has 
thus been a public benefit ever since. His brother, Joseph Clarke, was 
sometimes a magistrate in their government, and he was a member of 
the first church in Newport, above forty years ; and his posterity are 
numerous and respectable unto this day. 



1676.] INDIAN WAR. 113 

English, raised such a spirit of resentment among them, 
that they often attempted to revenge his death. And such 
danger of their doing it appeared in 1645, that the colo- 
ny raised an army against them, when an instruction to 
their general said, " You are to use your best endeavours 
to gain the enemies' canoes, or utterly to destroy them ; 
and herein you may make good use of the Indians our 
confederates, as you may do upon other occasions, having 
due regard to the honour of God, who is both our sword 
and shield, and to the distance which is to be observed 
betwixt Christians and barbarians, as well in wars as in 
other negotiations."* And though fear of gunpowder, 
want of union among themselves, and the want of an able 
leader, suspended the war for many years, yet it now 
came on terribly. 

Philip, a son and successor to old Massassoit, had been 
preparing for it for several years : and because it was dis- 
covered to the English, by one of his friends, that friend 
was murdered in Middleborough, and the murderers were 
taken and executed at Plymouth. Upon this the war 
broke out immediately, and nine men were killed in 
Swansea, June 24, 1675, and the alarm was given ; and 
an army both from Boston and Plymouth met there in 
four days, and made their head quarters at the house ot 
Mr. Miles, the Baptist minister of Swansea. Philip soon 
fled from his station at Mount Hope, now Bristol, over to 
the east side of the great river. And upon this the Mas- 
sachusetts army marched into the Narraganset country, 
and brought the Indians there to promise not to join with 
Philip, and then they returned, and joined with Ply- 
mouth forces to fight against him. But he soon came 
back over the river, and made his way up into Worcester 
county, where some English were killed in July, as Cap- 
tain Hutchinson and others were on August 2, near 
Brookfield. Major Willard then marched up and relieved 
that town, upon which the Indians went further westward, 
and burned most of the houses in Deerfield, September 1 , 
and Northfield a few days after, when one captain and 

* Hutchinson's Collections, p. 151. 
10* 



114 CHITRCH HISTORY OF NEW ENGLAND. [CH. VI. 

about twenty men were slain. And on September 18, as 
Captain Lothrop went with his company to guard some 
teams, in bringing off grain from Deeriield, they were 
surprised by the Indians, who slew him and more than 
seventy of his men. Deerfield was then deserted, and 
thirty houses were burned in Springfield^ and some men 
slain there. On October 19, Hatfield was assaulted by 
many Indians, but they were bravely repulsed, and many 
of them retired into Narraganset. 

Upon a small tract of upland, within a large swamp in 
that country, they had built and stored the strongest fort 
th^t they ev^ had in these parts. Therefore the colonies 
raised an army of a thousand men, under General Win- 
slow, and destroyed it on December 19, with great stores 
of provision, and many hundreds of the enemy ; but with 
the loss of six English captains, and one hundred and 
seventy, some said two hundred and ten men killed or 
wotinded. A terrible storm of snow made the case much 
more distressing. And as much provision was destroyed 
in that fort, the Indians were greatly distressed, and 
many perished; but a great thaw in January, 1676, en- 
abled them to get some food out of the ground, and they 
again went up northward, and burned the deserted houses 
in Mendon, and made an onset upon Lancaster, February 
10, burning their houses, and killed or captivated forty 
persons, of whom Mrs. Rowlandson, wife to the minister, 
was one, who published an account of her captivity. 
Similar mischiefs were done at Groton, Malborough, Sud- 
bury, and Chelmsford ; and on February 21, they came 
down upon Medfield, but twenty miles from Boston, and 
burned many houses, and killed eighteen men. On tht 
2.5th they did damage at Weymouth, still nearer to Bos- 
ton. On March 12, they took Clarke's garrison in Ply- 
mouth, killing several persons ; and on the next day they 
burned all Groton to the ground, so that the place was de- 
serted for some time. In the same month they burned 
many houses in Warwick, Providence, and Rehoboth. 
And on March 26, near Patucket river, Captain Pierce 
engaged with a body of Indians, who proved to be more 
than he expected, when he and near sixty of his men 



1^76.] INDIAN WAR. 115 

were cut off, though it was said they slew one hundred 
and forty Indians. And the western part of Massachusetts 
was now in great distress, so that new forces were raised 

to help them. , , ^ ^ a- a 

William Turner, and other Baptists, who had suffered 
from the rulers of the government, were as ready to lend 
a helping hand against the common enemy, as any among 
them. He had offered his service in the beginning of the 
war, but it was not then accepted; but now he was called 
forth, and made captain of a company, and his brother 
Drinker lieutenant, and the company were mainly Bap- 
tists, who marched up in the beginning of this month, 
with others, and drove off the enemy from Northampton, 
March 14. Many of the enemy then came down the 
country again, and did much mischief, as before described ; 
and they also killed Captain Wadsworth and about thirty 
of his men at Sudbury, April 18. Most of the western 
forces were now come down the country, and Captain 
Turner was left the chief commander above. 

Upon this the enemy felt more secure, and seven or 
eight hundred of them resorted to the great falls above 
Deerfield upon the fishing design. Two captive lads 
made their escape, and informed how secure the Indians 
were, upon which Captain Turner and Captain Holyoke 
collected about one hundred and seventy men, and went 
up silently in the night, and tied their horses at some dis- 
tance, and a little before break of day. May 18, came upon 
them unawares, *' fired into their very wigwams, killing 
many upon the place, and frightening others with the 
sudden alarm of their guns, made them run into the river, 
where the swiftness of the stream carried them down a 
steep fall, and they perished in the waters ; some, getting 
into canoes, were 'sunk or overset by the shooting of our 
men ; others, creeping under the bank of the river, were 
espied by our men and killed with their swords. Some 
of their prisoners owned afterwards that they lost above 
three hundred men, some of them their best fighting men 
that were left. Nor did they seem ever to recover them- 
selves after this defeat, but their ruin followed directly 
upon it." When thpy were first fired upon, they cried 



116 CHURCH HISTORY OF NEW ENGLAND. [cH. VI. 

out, Mohawks ! but when they discovered their mistake in 
the morning, they rallied their forces, and Captain Tur- 
ner being unwell, and not able to guide their retreat so 
agreeably, thirty-eight men fell, of whom he was one, 
who was afterwards found and buried.* All the rest of 
the Baptists were spared and returned. 

Captain Benjamin Church of Duxborough, in Ply- 
mouth colony, carried his family on to Rhode Island in 
the beginning of the war, and he was very serviceable 
therein. And as he knew that the Sokonet Indians were 
forced into the war by Philip, he ventured over among 
them in June, 1676, and gained them over to the English 
to fight against Philip, and they were very successful 
from day to day, until they killed him at Mount Hope, 
August 12, 1676, after which peace was soon restored in 
these parts .t 

This summary of that cruel war is collected from a 
variety of histories and accounts. Connecticut forces 
were very helpful in the war, and they lost three captains 
at the Narraganset fort : namely, Gallop, Seily, and Mar- 
shal, and a number of their men ; but they had scarce any 
damage done in any of their towns, while they and the 
Mohegan Indians did great exploits in the war. It began 
in Plymouth colony, where a few men were killed, and 
Captain Pierce was of their colony. But Massachusetts 
lost eight captains, viz.: Hutchinson, Beers, Lothrop, 
Devenport, Gardner, Johnson, Wads worth, and Turner, 
and a great many men. And the towns of Northfield, 
Deerfield, Brookfield, Mendon, Lancaster, and Groton, 
were all broken up for some years ; and they lost a vast 
deal of property. 

Mr. John Eliot of Roxbury, had begun to teach Chris- 
tianity to some Indians about 1646, and Mr. Winslow, 
their agent in England, obtained a charter from the Par- 
liament in 1649, to incorporate a society to promote that 
work ; and Eliot learned the Indian language, and trans- 
lated the Bible into it, which passed one edition in 1664, 

• Hubbard's History, p. 1 57—1 6 1 . 

■f Pumham, before spoken of, was killed a few days before Philip. 



1676.] CHRISTIAN INDIANS. 117 

and another in 1684, with some other books. Mr. Daniel 
Gookin, a magistrate and a major-general m their go- 
vernment, was also his helper in the affair ; and they had 
formed twelve praying societies among the Indians be- 
fore this war, some of them as high up the country as 
Dudley and Woodstock ; but they were all scattered m 
the war, and many of their praying Indians became bloody 
enemies, and were slain in the war, or hanged after it at 
Boston. Those that remained were afterwards collected 
by Mr. Eliot into four societies ; but they are all dissolved 

since. , , . , j ^u 

But the Indians on Cape Cod, and on the islands south 
of it, scarce any of them ever joined in the war against 
the English. They had not only been treated m a 
friendly manner, but much pains had also been taken to 
teach them Christianity. Mr. Richard Bourn engaged in 
that work as early as 1658, and in 1670 he was ordained 
the pastor of a church among them, by the assistance ot 
Mr. Eliot and others. And in 1674, he wrote to Major 
Gookin, that upon and near the Cape there were seven 
praying societies among the Indians, of whom an hun- 
dred and forty could read, and some of them could write. 
Marshpee, between Sandwich and Barnstable, was the 
irreatest seat of them ; and a religious society has con- 
tinned there ever since, and a Baptist church was formed 
and organized among them in 1797. 

Mr. Thomas Mayhew obtained a grant of Martha s 
Vineyard, and went to live there in 1642, where he was 
the chief ruler of the English inhabitants, and his son 
Thomas was their minister. And about 1646 he began 
to preach to the Indians on the island ; and to promote 
the cause, his father informed them, that by an order from 
the crown of England he was to govern the English who 
should inhabit there ; that his royal master had power lar 
above the Indian monarchs, but that as he was great and 
powerful, so he was a lover of justice, and would not in- 
vade their jurisdiction, but would assist them if need re- 
quired ; that religion and government were two distinct 
thincTs, and their sachems might retain their just authority, 
though their subjects became Christians. And he prac- 



118 CHURCH HISTORY OF NEW ENGLAND. [CH. VI 

tised accordingly, and would not suffer any to injure them, 
either in goods or lands. They always found a father 
and protector in him ; and he was so far from introducing 
any form of government among them against their wills, 
that he first convinced them of the advantage of it, and 
even brought them to desire him to introduce and settle it. 
And a Christian church was formed among them in 1659, 
in which four officers were ordained in 1670, by Mr. 
Eliot and others. And they had soon two churches on 
the Vineyard, and one on Nantucket. Old Mr. Mayhew 
said in 1674, '* There are ten Indian preachers, of good 
knowledge and holy conversation ; seven jurisdictions, 
and six meetings every Lord's day." So many were on 
the Vineyard, besides a church at Nantucket. 

And when the war came on the next year, the Chris- 
tian Indians were furnished with arms and ammunition to 
defend the islands against the enemy ; and they were so 
faithful therein, that when any landed to solicit them to 
join in the war, though some were related by blood and 
others by marriage, yet the islanders directly brought the.ii 
before the governor to attend his pleasure. And by a (V- 
vine blessing on these means, though the Indians on the 
island were twenty to one of the English, yet they lived 
in peace and security through all that dreadful war on the 
main land. Young Mr. Mayhew had sailed for England, 
in 1657, and was lost at sea, but he left Peter Folger, a 
schoolmaster, among the Indians ; and he removed to 
Nantucket about four years after, and taught them there. 
He became a Baptist, and there was a Baptist church 
formed among the Indians on the Vineyard, and another 
at Nantucket, by 1 693.* That on the Vineyard continues 
to this day, but the Indians are nearly all dead on Nan- 
tucket. Peter Folger was grandfather to the famous Dr. 
Benjamin Franklin. 

Ninagret, sachem of the south part of the Narragansets, 
did not join in that war, and their successors have con- 
tinued there in Charlestown ; and in and after 1741, many 

* MagnalJa, b. 6, p. 56. Appendix to M avhew's Indian Converts, 
p. 291—296. Historical Society, vol. i. p. 168—207. vol. iii. p. 189, 
190. 



1677.] BAPTISTS STILL OPPRESSED. 119 

of them were hopefully converted, and a Baptist church 
was formed among them, which still remains, though 
many of them have removed up to the Oneida country. 
Also in 1741, many of the Mohegans were happily 
changed, of whom Samsom Occum was one ; but many 
of them have removed also to said Oneida country. 

As ministers and rulers were still earnest to keep up the 
power of the church over the world, so they could not da 
it without oppressing the Baptists, who increased conside- 
rably. Hence their law to banish them was reprinted in 
1672 ; and they were often fined or imprisoned. Mr. 
William Hubbard, who preached their election sermon at 
Boston, May 3, 1676, said, " It is made, by learned and 
judicious writers, one of the undoubted rights of sove- 
reignty to determine what religion shall be publicly pro- 
fessed and exercised within their dominions. Why else 
do we in New England, that profess the doctrine of Cal- 
vin, yet practise the discipline of them called Independent 
or Congregational churches, but because the authority of 
the country is persuaded that is most agreeable to the mind 
of God ?"* But why did they and their fathers dissent 
from the church of England ? In a dedication of his ser- 
mon to their rulers, he said, "If he was not mistaken 
who said, it is morally impossible to rivet the Christian 
religion into the body of a nation without infant baptism, 
by proportion it will necessarily follow, that the neglect 
or disuse thereof will directly tend to root it out." But 
this was spoken with a view that good men should ever 
have the government in their hands. 

Hence, when Dr. Increase Mather preached their elec- 
tion sermon. May 23, 1677, he referred to Mr. Cotton, 
who said, " The Lord keep us from being bewitched with 
the whore's cup, lest, whilst we seem to detest and reject 
her with open face of profession, we do not bring her in 
by the back door of toleration."! And Mather said, " I be- 
lieve that antichrist hath not at this day a more probable 
way to advance his kingdom of darkness, than by a tolera- 
tion of all religions and persuasions. "J This he reprinted 

* Said Sermon, p 35. -j- Tenet washed, p. 192. 

t His Sermons, p. 106. 



120 CHURCH HISTORY OF NEW ENGLAND. [CH. VI. 

with other sermons, in 1685, after their charter was taken 
away. But he suffered so much directly after, that he 
and others got such a toleration established in Boston in 
1693, though they could not get it extended through the 
country. For fifty years before they lost their charter, 
no man had a vote for their ministers or rulers, but com- 
municants in their churches ; but under their second char- 
ter, the wicked had as much power in their government 
as the righteous, which discovered the necessity of a tole- 
ration ; though their present views were such as prevent- 
ed their seeing it. 

In September, 1679, Mather was scribe of a synod 
that was called to give their opinion about what were the 
causes of the judgments of God upon the land; and in 
their result they said, "Men have set up their thresholds 
by God's thresholds, and their posts by his posts. Qua- 
kers are false worshippers, and such Anabaptists as have 
risen up amongst us, in opposition to the churches of the 
Lord Jesus, receiving into their society those who have 
been for scandal delivered unto Satan ; yea, and improv- 
ing those as administrators of holy things, who have been 
(as doth appear) justly under censure, do no better than 
set up altars against the Lord's altar." And their result 
was approved by their general court.* 

Upon the coming out of this, from the highest authori- 
ty in the country, the Baptists carefully reviewed their 
past conduct, and they found that four men who were 
censured by Congregational churches, before they re- 
ceived them into their church, and one of them was of 
Dr. Mather's church, which served to raise his resentment 
They therefore sent and obtained copies of their dealings 
with him, which discovered that the member got angry 
when the church was dealing with him, and spake and 
acted in a wron^ manner. Upon which the Baptists 
obliged him to offer satisfaction to that church, which he 
did both by word and by writing ; but as his principles 
were inconsistent with a returning into their communion, 
they would not revoke their censure.t 

* Magnalia, b. v. p. 87 — 89. 

■j* Russel's Narrative, p. 8. Willard's answer, p. 21. 



16T9.] LETTER FROM THE KING. 121 

This Baptist church had increased so much, that in 
February, 1677, they concluded to divide into two church- 
es ; but in January, 1678, they agreed to build them a 
meeting-house in Boston, and not to divide till they could 
get a minister settled there. Mr. Miles of Swansea had 
often preached to them, and they requested him to become 
their pastor, and for Mr. John Russell to supply his place 
in Swansea. But he returned home, and Mr. Russell 
was ordained in Boston, July 28, 1679. They built their 
house for worship so cautiously, as not to let others know 
what it was designed for, until they met in it, February 
15, 1679. But in May following, a law was made to 
take it from them, if they continued to meet in it ; there- 
fore they refrained from it for a while. News of that 
law was sent to England, from whence the king wrote t& 
the rulers here, July 24, 1679, and said, " We shall 
henceforth expect that there shall be suitable obedience 
in respect of freedom and liberty of conscience, so as 
those that desire to serve God in the way of the church 
of England, be not thereby made obnoxious or discounte- 
nanced from sharing in the government, much less that 
any other of our good subjects (not being Papists) who do 
not agree in the Congregational way, be by law subjected 
to fines or forfeitures, or other incapacities, for the same ; 
which is a severity the more to be wondered at, whereas 
liberty of conscience was made one principal motive for 
your first transportation into those parts."* 

Some friends in London informed the Baptists of this, 
upon which they met in their house again, but their chief 
leaders were brought before the court of Assistants for it, 
in March, 1680; and because they would not promise not 
to meet there again, the court sent an officer, who nailed 
up the doors of the house, and forbid their meeting there 
any more upon their peril, without leave from court. Not 
long after the house was opened by an unknown hand, 
and they met there till May, when the Baptists were con- 
vented before the general court of Boston, and pleaded 
that their house was built when there was no law acrainst 



Hutchinson's Collections, p. 520. 
II 



122 CHURCH HISTORY ON NEW ENGLAND. [CH. VI. 

it, and the king had now written in their favour. But the 
court only forgave what was past, and forbid their meet- 
ing there any more. In the March before, Dr. Increase 
Mather published a pamphlet against the Baptists in 
general, and against those in Boston in particular. And 
in May Mr. Russell wrote an answer to what he had said 
against their character, and it was printed in London the 
same year, with a preface signed by William KifFen, 
Hansard Knollys, Daniel Dyke, William Collins, John 
Harris, and Nehemiah Coxe, noted Baptist ministers. 
And they said therein, " It seems most strange that our 
Congregational brethren in New England, who with 
liberal estates, chose rather to depart from their native 
soil into a wilderness, than to be under the lash- of those 
who upon religious pretences took delight to smite their 
fellow-servants, should exercise towards others the like 
severity that themselves with so great hazard and hard- 
ship sought to avoid ; especially considering that it is 
against their brethren, who profess and appeal to the 
same rule with themselves for their guidance in the wor- 
ship of God, and the ordering their whole conversation." 
And they observed that persecutors in England then tried 
to justify themselves by these severities in America. 

In 1681, Mr. Willard, of Boston, wrote an answer to 
Russell, and Dr. Mather wrote a preface to it, in which 
he said, '* I would entreat the brethren who have sub- 
scribed the epistle to consider that the place may some- 
times make a great alteration as to indulgence to be ex- 
pected. It is evident that such toleration is not only law- 
ful in one place, but a necessary duty, which would be 
destructive in another place. That which is needful to 
ballast a great ship, will sink a small boat. From whence 
we may learn, that it was their weakness and not their 
strength, which caused them to be so hard with their 
Baptist brethren. For the extending of baptism to infants 
in a state of nature, and supporting their worship by 
force, in the name of their king, who forbid it, was in- 
deed weak business. 

Mr. John Russell, pastor of the Baptist church in Bos- 
ton, died there December 21, 1680, much lamented, and 



1683.] ROGER WILLIAMS DIES. 123 

his posterity are respectable among us to this day. Elder 
Isaac Hull was still living, but he was aged and infirm. 
Therefore the church wrote to London, June 27, 1681, 
and said, " We conceive that there is a prospect of good 
encouragement for an able minister to come over ; in that 
there seems to be an apparent and general apostasy among 
the churches who have professed themselves Congrega- 
tional in this land ; whereby many have their eyes open- 
ed, by seeing the declensions and confusion that is among 
them." To this they received a kind answer, dated Oc- 
tober 13, 1681, signed by William KifFen, Hansard 
Knollys, Daniel Dyke, William Collins, Nehemiah 
Coxe, Edward Williams, William Dix, Robert Snelling, 
Tobias Eussell, Maurice King, and John Skinner. And 
on July 20, 1684, they received John Emblen from 
England, who beqame their pastor for about fifteen years, 
until his death. 

Elder Thomas Olney was pastor of the Baptist church 
in Providence, for above forty years, till he died in 1682, 
leaving a good character, and his posterity are numerous 
to this day. Obadiah Holmes was pastor of the first 
church in Newport, from soon after Mr. Clarke's death, 
until ho died, October, 15, 1682, aged 76, and his pos- 
terity are now large, in New England and New Jersey. 

By assistance from Boston, a Baptist church was 
formed at Kittery, in the province of Maine, in Septem- 
ber, 1682, when William Scraven was ordained their 
pastor; but cruel persecution soon scattered them, some 
to South Carolina, some to New Jersey, and some to 
Boston again, where they were useful afterwards. Mr. 
Miles of Swansea died there in a good old age, February 
3, 1683; and Mr. Samuel Luther succeeded him in his 
office for more than thirty years. In April, the same 
year, Mr. Roger Williams was taken to rest, and he hath 
a large posterity among us to this day. He was ho- 
noured of God to be instrumental of founding the first 
civil government upon earth, since the rise of antichrist, 
that allowed equal religious liberty, and he was service- 
able therein unto the age of eighty-four. And for godly 
sincerity in public actings, and overcoming evil with 



124 CHURCH HISTORY OF NEW ENGLAND. [cH VI. 

good, it is believed no man on earth exceeded him in 
that age. 

A dreadful storm came upon this country the year af- 
ter ; for the charter of Massachusetts was vacated in 
1684, and amazing confusions followed it. Their go- 
vernment of the church over the world, which had been 
upheld for fifty years, with a vast deal of labour to them- 
selves, and oppression upon others, was now dissolved ; 
and the measures which they had meted to others were 
meted to them with a vengeance. Sir Edmond Andros, 
with his council in 1686, made laws and imposed taxes 
upon all without any house of representatives ; and they 
declared that as their charter was forfeited, their lands be- 
longed to the king, and each man must come and buy 
new tides from them, or be turned off from their lands, 
which should be disposed of to others. And as the offi- 
cers of the town of Ipswich refused to assess a tax, which 
was imposed without a house of representatives, and Mr. 
Wise their minister justified them in it, he and those 
officers were brought before the court at Boston, where 
they pleaded Magna Charta, and the laws of England, in 
their justification. But one of the judges said, ** You 
must not think that the laws of England will follow you 
to the ends of the earth. Mr. Wise, you have no more 
privilege left you, than not to be sold for slaves ;" and 
no man of the council contradicted it. And one of them 
also said, " It is a fundamental point, consented to by all 
Christian nations, that the first discoverer of a country 
inhabited by infidels gives right and dominion of that 
country to the prince in whose service the discoverers 
were sent." But Massachusetts replied and said, " This 
is not a Christian, but an unchristian principle."* Yes ; 
and it was as much so when Mr. Williams was banished 
for testifying against this and other evils. 

Mr. Bradstreet was active in banishing Mr. Williams, 
and he now felt much of these calamities, when the 
government was dissolved of which he was at the head. 
Dr. Mather, also, who had done much against the Bap- 

* The Revolution in New England vindicated, p. 16. 44. 



1686.] ANDROS' OPPRESSIVE GOVERNMENT. 125 

tists, was now cruelly persecuted by evil men ; one of 
whom forged a letter in his name, which was shown to 
the king and council in England, and exposed him to re- 
proach and sufferings there. And because he wrote to a 
friend that he thought one of their oppressors here forged 
said letter, he was prosecuted for defamation on that ac- 
count, and though he was acquitted upon trial, yet they 
attempted to take him up again for it. The supporting 
of ministers in the country was interrupted, and Episco- 
pal worship was forcibly carried into one of the meeting- 
houses in Boston. These things were so distressing, 
that when they heard that King James had published a 
declaration for liberty of conscience, in 1687, the minis- 
ters of Boston proposed with their people to keep a day 
of thanksgiving for it ; but Andros said if they did, he 
would clap a guard of soldiers at the doors of their meet- 
ing-houses, and so prevented it* Upon these multiplied 
troubles, they concluded to send Dr. Mather their agent 
to England ; but their enemies tried to hinder it, and he 
privately got away, and sailed to England in the spring 
of 1688, and thanked the popish King James for his de- 
claration for liberty of conscience to all. 

So great a turn was given to his mind, that he then 
concluded that the parable of the tares of the field required 
a general toleration about religion ; and he said, " For 
an uppermost party of Christians to punish men in their 
temporal enjoyments, because in some religious opinions 
they dissent from them, or with an exclusion from the 
temporal enjoyments, which would justly belong unto 
them, is a robbery."* All his life afterwards was agree- 
able to this belief, though many ministers in our country 
have been guilty of such robbery ever since. One reli- 
gious sect have held a power to take away the property 
of the people for ministers, to the constant injury of dis- 
senters from them. 

Dr. Mather had several interviews with King James, 
till he found him to be so deceitful, that he refrained from 
any more concern with him, and waited for William to 

* His Life, p. 59. 
11* 



126 CHURCH HISTORY OF NEW ENGLAND. [cH. VII. 

come to the throne. But Andros was so much afraid of 
it, that he imprisoned the man who first brought his pro- 
clamation to Boston ; though this alarmed the country so 
much, that the people flocked in by thousands, April 18, 
1689, and confined Andros and his party, until they were 
sent to England by an order from thence ; and the former 
rulers here were restored to their places, and managed 
the government till the new charter arrived. 



CHAPTER VII. 

The world governs the church — But Boston is exempted from it — 
Plymouth colony was so at first — Great declensions are lamented 
— But they increase — Episcopal society constituted — I'hey try for 
an establishment here — Ministers try for a lordly power — They 
obtain it in Cormecticut — Hooker was against it — Norwich and 
Windsor reject it ; and Wise, Moody, and Mather also— But Stod- 
dard was not so — The Baptists are favoured at Boston — Hollis is 
liberal to Cambridge college. 

The new charter for Massachusetts contained many 
privileges, though it took away some which they had be- 
fore. It was dated October 7, 1691, and reserved a 
power in the crown always to appoint the two chief offi- 
cers of government ; and no law could be made without 
the consent of the governor, and when that was obtained, 
the king in council could disannul any law, within three 
years after it was made. William intended by this to 
prevent their making any more persecuting laws, and it 
had that effect fifty years after, when Connecticut impri- 
soned men for preaching the gospel, but Massachusetts 
could not do so. Yet other evils were not prevented ; 
and taxing of our trade, and being under kingly governors, 
finally separated these colonies from Britain. Plymouth 
colony, on the one hand, and the province of Maine on the 
other, were now united with Massachusetts. 

When the new charter arrived. May 14, 1692, the 



1693.] EXECUTIONS FOR WITCHCRAFT. 127 

country was so involved in confusion about witchcraft^ 
that iwenty persons were executed on that account, in 
about four months. And when their general court met, 
on October 12, they made laws to compel every town to 
have and support an orthodox minister, and to empower 
their county courts to punish every town who neglected 
it. The whole power of choosing, and of supporting re- 
ligious ministers was put into the hands of the voters in 
each town, who acted therein without any religious 
qualification in themselves. Formerly the church had 
governed the world, but now the world was to govern the 
church, about religious ministers. Our Lord says, " Ex- 
cept a man be born again, he cannot see the kingdom of 
God." John iii. 3. And his kingdom evidently here 
means his church ; yet no regard is paid to his authority, 
as far as the world governs m religious affairs. 

Therefore Dr. Mather, and other fathers in Boston, ob- 
tained an exemption from these laws, in February, 1693, 
which Boston has enjoyed ever since. But the country 
in general is governed by the world, about religious 
ministers, to this day.* When that first law was made, 
they did not remember that any town had more than one 
church in it. But now an act was passed to allow each 
church to elect her own minister, and then to present him 
to the voters in the society who met with them for 
worship ; and if they received him, all that society must 
be compelled to support him. If the selectmen of any 
town neglected to assess the salary that was ordered for 
their minister, their county courts were to fine them 
forty shillings for the first offence, and four pounds for 
the second. And they attempted to force the town of 
Swansea to receive a Congregational minister, where there 
never had been any but Baptist churches, nor ever have 
to this day. The second church was now formed there. 

When they were under the government of Plymouth 
colony, their ministers were treated as regular ministers, 

* The modification of the Bill of Rights in so far altered this ar- 
rangement, that the whole of Massachusetts is now in the same situa- 
tion as Boston in this respect. The *' standing order" of clergy is 
now among " the things that w;ere." — J. A. W 



128 CHURCH HISTORY OF NEW ENGLAND. [CH. VII. 

and one of the brethren of the first church in Swansea 
was elected a magistrate in their government for eleven 
years together. Neither was a college education held to 
be essential for a Congregational minister there, as it was 
in Massachusetts ; for Mr. Jonathan Dunham was or- 
dained the pastor of the church at Edgarton in 1694; and 
Mr. Samuel Fuller, after preaching sixteen years in Mid- 
dleborough, was ordained pastor of a church that was 
constituted there in 1694. He was much esteemed as a 
gospel minister, until he died there, August 24, 1695, 
aged 66. Mr. Isaac Cushman was invited to succeed 
him, but he chose to settle at Plymton, where he before 
had a call; and he was ordained there in 1698, where he 
was a great blessing for about forty years. Mr. Samuel 
Arnold was also the first minister in Rochester, where he 
was long useful ; and neither of these were educated at 
any college. And though Mr. John Cooke was censured 
by Mr. Reyner at Plymouth a little before he left that 
church, and robbed them of their records, yet Cooke was 
a Baptist minister in Dartmouth for many years, from 
whence spring the Baptist church in the east borders of 
Tiverton. 

The Massachusetts were three years in finding out what 
to do when a congregation did not concur with their church, 
m the choice of a pastor ; but in May, 1695, they enacted, 
that in such a case, the church should call a council of 
three or five churches, and if they approved of the choice 
of the church, the congregation must submit and support 
him ; if not, then the church must give up her choice, and 
call another minister; and so they have acted ever since. 
And it may be serviceable to know what eminent fathers 
then thought about the state of religion among them. 

Mr. Samuel Torry of Weymouth delivered the election 
sermon at Boston, May 16, 1683, when he said, " There 
is already a great death upon religion, little more left than 
a name to live ; the things which remain are ready to die, 
and we are in great danger of dying together with it ; this 
is one of the most awakening and humbling considerations 
of our present state and condition. O ! the many deadly 
symptoms of death that are upon our religion ! Consider 



1697.] GREAT DECLENSIONS. 129 

we then how much it is dying respecting the very being 
of it, by the general failure of the work of conversion ; 
whereby only it is that religion is propagated, continued, 
and upheld in being among any people. As conversion 
work doth cease, so religion doth die away ; though more 
insensibly, yet most irrecoverably."* And in 1697, Dr. 
Increase Mather wrote a dedication of Mitchel's life, in 
Avhich he said, " Dr. Owen has evinced, that the letting 
go this principle, that particular churches ought to consist 
of regenerate persons, brought in the great apostasy of 
the Christian church. The way to prevent the like 
apostasy in these churches, is to require an account of 
those who offer themselves to communion therein con- 
cerning the work of God on their souls, as well as con- 
cerning their knowledge and belief. "t Three years after 
he published another book, which he dedicated to the 
churches of New England, to whom he said, " If the 
begun apostasy should proceed as fast the next thirty 
years, as it has done these last, surely it will come to that 
in New England, (except the gospel itself depart with the 
order of it,) that the most conscientious people therein will 
think themselves concerned to gather churches out of 
churches." And having clearly proved that Christ has 
given to his churches the sole right, each of electing her 
own pastors, he declares it to be " Simonical to affirm 
that this sacred privilege may be purchased with money."J 
And the next year after this book was published, it was 
highly recommended by Mr. John Higginson, and Mr. 
William Hubbard, the two oldest ministers in the govern- 
ment, as may be seen in Wise's works, printed in 1773. 
Mr. Willard published a book in 1700, in which he says, 
" It hath been a frequent observation, that if one genera- 
tion begins to decline, the next that follows usually grows 
worse, and so on, until God pours out his Spirit again 
upon them. The decays which we already languish 
under are sad ; and what tokens are on our children, that 



* Said Sermon, p. 11. 

•\ Said dedication, p. 16. 

i Mather on Gospel Order, 1700, p. 12. 67, 68. 



130 CHURCH HISTORY OF NEV ENGLAND. [CH. VII. 

it is like to be better hereafter? God be thanked that 
there are so many among them who promise well ; but, 
alas ! how doth vanity, and a fondness after new things 
abound among them ? How do young professors grow 
weary of the strict profession of their fathers, and become 
strong disputants for those things which their progenitors 
forsook a pleasant land for the avoidance of!"* 

A new church was formed in Brattle street, Boston, in 
1699, with a professed design to receive communicants 
upon lower terms than their fathers did ; and in 1700, Mr. 
Solomon Stoddard of Northampton published a book in 
London, wherein he expressly held, that the Christian 
church is national ; and that all baptized persons, who are 
not openly scandalous, ought to come to the Lord's sup- 
per, " though they know themselves to be in a natural 
condition." And by confounding the work of Jewish and 
Christian officers together, he asserted that the power of 
receiving, censuring, and restoring members is wholly in 
officers, and says, " The brethren of the church are not 
to intermeddle with it." Again he says, "A nationf^l 
synod is the highest ecclesiastical authority upon earth." 
Finally he says, '* Synods have power to admonish, to 
excommunicate, and deliver from those censures, and 
every man must stand to the judgment of the national 
synod. Deut. xvii. 12. "t These indeed were the same 
principles, which our fathers fled into America to avoid ; 
and this last text is the same which was brought in 1668, 
to justify their banishing the Baptists. 

Episcopalians were also then striving for power over 
this country. On June 16, 1701, a society was incor- 
porated in England for that purpose, even to propagate 
what they called the gospel in America. They sent over 
missionaries, and got so far in about twelve years, as to 
obtain an order from the crown to bring a bill into Parlia- 
ment to establish Episcopacy here, and they expected it 
would speedily be done, when the queen was suddenly 

* Christian History, vol. i. p. 101. 

f Stoddard on Instituted Churches, p. 12. 21. 29. 33. 



1707.] MINISTERS OBTAIN CIVIL POWER. 131 

taken away by death; and they could not get the two 
succeeding kings to revive the scheme.* 

When the general court met at Boston, October 15, 
1702, they made another law to empower each county 
court, after fining such assessors of towns as did not obey 
their orders, to appoint others to do it, and then to pro- 
cure warrants from two justices of the quorum, requiring 
the constables of delinquent towns and districts to collect 
such taxes, upon the same penalties as for other taxes ; 
and the fines imposed upon delinquent officers were to go 
to pay said new assessors for their service. At the same 
time the ministers through the government were trying 
for a classical power above all the churches. A number 
of ministers signed proposals for such a scheme, Novem- 
ber 5, 1705, just one hundred years after the gunpowder 
plot. But Mr. John Wise wrote a sharp answer to these 
proposals, which prevented their taking place here ; 
though they were soon received in Connecticut; for the 
third Governor Winthrop died there, November 27, 1707, 
upon which a special meeting of their general court was 
called, December 17, to choose a new governor. By a 
law then in force, he was to be chosen out of a certain 
number of men in previous nomination ; but they broke 
over this law, and elected an ordained minister for their 
governor ; and he readily quitted the solemn charge of 
souls for worldly promotion, and was sworn into his new 
office, January 1, 1708, after which they repealed the law 
which they had before broken. Mr. Gurdon Saltonstall 
was the governor so chosen ; and he took the proposals 
of 1705, and presented them to their legislature, where 
it was observed that there was not one text of Scripture 
in them. And as this would not do, the proposals were 
silently withdrawn ; and when they met at Hartford, May 
13, 1708, an act was passed which said, " This assembly, 
from their own observation, and from the complaint of 
others, being made sensible of the defects of the discipline 
of the churches of this government, arising from the want 
of a more explicit asserting of the rules given for that end 

* Chandler's Appeal in 1767, p. 50—54. 



132 CHURCH HISTORY OF NEW ENGLAND. [CH. VII 

in the Holy Scriptures, from which would arise a firm 
establishment amongst ourselves, a good and regular issue 
in cases subject to ecclesiastical discipline, glory to Christ 
our Head* and edification to his members, hath seen fit to 
ordain and require, and it is by authority of the same or- 
dained and required, that the ministers of the churches, in 
the several counties of this government, shall meet to- 
gether at their respective county towns, with such mes- 
sengers as the churches to which they belong shall see 
cause to send with them, on the last Monday in June 
next, there to consider and agree upon those methods and 
rules for the management of ecclesiastical discipline, which 
by them shall be judged agreeable and conformable to the 
word of God ; and shall at the same meeting appoint two 
or more of their number to be their delegates, who shall 
all meet together at Saybrook at the next commencement 
to be held there,t where they shall compare the results 
of the ministers of the several counties, and out of and 
from them to draw a form of ecclesiastical discipline," 
which should be presented to the assembly for their ac- 
ceptance, and the expense of those meetings was to be 
paid out of their treasury. This order was obeyed, and a 
scheme of discipline was drawn up, which was established 
by law the next month. Their second article says : 

" That the churches, which are neighbouring each to 
other, shall consociate for mutually affording to each other 
such assistance as may be requisite upon all occasions 
ecclesiastical;" and they formed two kinds of judicatures 
for that purpose. The first are consociations, consisting 
of ministers meeting in their own persons, and the , 
churches by their messengers, of whom each church 
might send one or two, though the want of them should 
not invalidate the acts of the council ; but none of their 
acts were valid without the concurrence of the majority 
of the pastors present. They were to be the standing 
council in each circuit ; though in cases of special diffi- 
culty they may call the next consociation to sit and act 
with them. They are to have one or more consociation 

* Can Christ be the head of a worldly government 1 

f Then the college was there, which is since at New Haven. 



1708.] MR. hooker's opinions. 183 

in each county. They are to have a new choice of mes- 
sengers and moderators once a year, or oftener ; and the 
last moderator is to call a new meeting when it is judged 
proper. Their sentence is to be final and decisive. 
Their other judicatures are called associations, which are 
meetings of ministers by themselves in each circuit, as 
often as they think proper, to hear and answer questions 
of importance, to examine and license candidates for the 
ministry, to receive complaints from individuals or socie- 
ties, and to direct to the calling of the council to try the 
same, if they think proper ; to direct destitute churches in 
calling and settling pastors, and to make complaint to 
their legislature against any whom they think negligent 
of their duty in these things. And each association is to 
choose one or two delegates, to meet once a year from all 
parts of their government in a general association. 

Their fourth article says, " that according to the com- 
mon practice of our churches, nothing shall be deemed 
an act or judgment of any council, which hath not a 
major part of the elders present concurring, and such a 
number of the messengers present, as to make the ma- 
jority of the council." Which is a naked falsehood; for 
this was so far from being common, that such a practice 
was never known before in New England. If the major 
vote of the ministers is necessary in all their acts, to what 
end are any delegates sent from their churches ? Are 
they not mere ciphers ? 

Mr. Hooker of Hartford, one of the best ministers who 
ever came to America, says, " A particular congregation 
is the highest tribunal, unto which the grieved party may 
appeal in the third place, if private council, or the w^it- 
ness of two have seemed to proceed too sharply, and 
with too much rigour against him*; before the tribunal 
of the church, the cause may easily be scanned and sen- 
tence executed according to Christ. If difficulties arise 
in the proceeding, the council of other churches should 
be sought to clear the truth ; but the power of censure 
rests still in the congregation where Christ placed it." 
And, speaking of the acts of councils, he says, " They 
set down their determinations, assure truths in their judg- 

12 



134 CHURCH HISTORY OF NEW ENGLAND. [CH. VII. 

ments, and so return them to the particular churches from 
whence they came ; and their determinations take place, 
not because they concluded so, but because the churches 
approved of what they have determined ; for the churches 
sent them, and therefore are above them."* 

Thus Congregational principles are, that ministers 
have no right in councils, but as they are sent by each 
church, and that their judgments are not binding until 
the church approves of them ; but in this new scheme, 
the ministers attend councils without being sent by their 
churches, and their judgments are above all their 
churches. And yet they have the face to call this the 
common practice of their churches in former times. 

Mr. John Woodward was then minister of Norwich, 
and he got the act of their legislature, which approved 
of that scheme, and read off the first part of it to his 
congregation, without the clause which allowed of a dis- 
sent from it : but Richard Bushnel and Joseph Backus, 
Esquires, their representatives, gave them that clause ; 
but he got a major vote to adopt it, upon which said re- 
presentatives, and other fathers of the town, withdrew 
from that tyranny, and held worship by themselves for 
three months. For this the minister and his party cen- 
sured them, and then sent a letter to their legislature, 
that Norwich had sent scandalous men for their repre- 
sentatives, who were under church censure, and they 
^ere expelled the house. But it was not long before the 
minister consented to call a council ; and they had coun- 
cil after council for about six years. Mr. Stoddard was 
moderator of one of them, and the governor also came 
there to try what his influence would do. The last coun- 
cil met there, August 31, 1716, and by their advice he 
was dismissed, and he quitted the ministry, and went to 
farming, for which it is likely he was better qualified. 
The church in Norwich determined to abide by their old 
principles, and it was well known, that when their church 
was constituted at Saybrook in 1660, with the approba- 
tion of other ministers, Mr. James Fitch was ordained 

♦ Survey of Church Discipline, part 4, p. 19. 47. 



1710.] NORWICH CASE. 135 

their pastor, by the laying on of the hands of their two 
deacons, as a token that the power of ordination is in 
each church. They came and planted Norwich the same 
year, and Mr. Fitch was greatly esteemed as a minister 
of the gospel for near fifty years. Mr. Timothy Ed- 
wards, father of the president, with his church at Wind- 
sor, also refused to receive this new scheme. But many 
ministers in Massachusetts were so fond of it, that they 
presented a petition to their legislature, in 1715, that 
they would call a synod to introduce it; and the council 
voted to grant it, but other branches did not concur. 
Yet a law was then made, to require each county court 
to charge the grand jury to prosecute every town or dis- 
trict who neglected to settle or support such ministers as 
they called orthodox ; and if they could not bring them 
to do it, the court was to make complaint to the legisla- 
ture, and they were to order such sums to be assessed on 
delinquent towns as they judged proper, and the minis- 
ters were to draw their salaries out of the state treasury. 
But some others were of a very different mind ; for two 
ministers wrote to Mr. Wise, and desired him to print a 
second edition of his piece against the said proposals, 
which ihey said, " will be a testimony that all our Watch- 
men wc re not asleep, nor the camp of Christ surprised 
and taken before they had warning." This was the lan- 
guage of Mr. Samuel Moody of York, and Mr. John 
VVhite of Gloucester, men of eminent piety and useful- 
ness. Mr. Wise complied with their request. Mr. 
Backus of Norwich had requested the same, when he 
went as far as Boston and Ipswich to consult about their 
aflairs, before Norwich minister was dismissed. Dr. 
Increase Mather also now published a book, in which he 
said, " For ministers to pretend to a negative voice in 
synods, or for councils to take upon them to determine 
w^hat elders or messengers a church shall submit unto, 
without the choice of the church concerned ; or for mi- 
nisters to pretend to be members of a council without 
any mission from their churches, nay, although the 
church declares that they will not send them ; is prelec- 
Heal, and essentially differing not only from Congrega 



136 CHURCH HISTORY OF NEW ENGLAND. \JCH. VII. 

tional, but from Presbyterian principles. And now that 
I am going oat of the world, I could not die in peace, if 
I did not discharge my conscience in bearing witness 
against such innovations, and invasions on the rights 
and liberties belonging to particular congregations of 
Christ."^ 

This was the testimony of the oldest minister then in 
this province, who had been twice to England, and had 
been President of Harvard college sixteen years, so that 
his knowledge must have been very extensive ; and yet 
his testimony was little regarded by many. And the de- 
clension of the churches kept pace with the corruption 
of their ministers ; for Mr. Stoddard published a sermon 
from the twelfth of Exodus, in 1707, wherein he held 
forth, '' that as all persons in Israel who were circum- 
cised were required to eat the passover, so all baptized 
persons, if they were not scandalous, ought to come to 
the Lord's supper." And he went so far as to say, 
" That a minister who knoAvs himself unregenerate may 
nevertheless lawfully administer baptism and the Lord's 
supper. Men who are destitute of saving grace, may 
preach the gospel, and therefore administer and so par- 
take of the Lord's supper. For, says he, the children 
of God's people should be baptized, who are generally 
at that time in a natural condition. And the sacrament 
is a converting ordinance for church members only, and 
not for other men."* Against this doctrine. Dr. Mather 
published a dissertation in 1708, wherein he brings the 
awful case of the man who came in without a wedding 
garment, and of them who eat and drink the supper 
unworthily ; to avoid which, all are called to examine 
themselves whether they be in the faith; also that all 
the churches to whom the apostles wrote were called 
saints, and faithful brethren in Christ Jesus, and the 
Lord added to the church such as should be saved ; and 
much more to the same purpose. But as long as he held 
to infant baptism, Mr. Stoddard was so far from yielding 

* Disquisition concerning Councils, 1716, p. 13. 
f Said Sermon, p. 13. 27, 28. 



17 18. J BAPTISTS ORDAINED AT BOSTON. 137 

to him, that he published a reply in 1709, wherein all 
his arguments turned upon these points ; " That if un- 
sanctified persons might lawfully come to the pass- 
over, then such may lawfully come to the Lord's sup- 
per ; and they who convey to their children a right 
to baptism, have a right themselves to the Lord's supper, 
provided they carry inoffensively."* He could plainly 
see that there was no halfway in the Jewish church ; 
and his opponent could see as plainly that fruits meet for 
repentance were required in order for baptism, even of 
those who were in Abraham's covenant. But as tradition 
had taught them both that the Christian church was built 
upon that covenant, neither of them could convince the 
other, though they were two of the most able ministers in 
the land. 

By these things Dr. Mather was brought to treat the 
Baptists in quite another manner than formerly. Mr. 
Ellis Callender joined to their church in Boston in 1669, 
and was a leading member of it in 1680, when their 
house was nailed up; and he became the pastor of it in 
1708. On August 10, 1713, his son Elisha became a 
member of it, after which he went through Harvard Col- 
lege in Cambridge. Dr. Mather had appeared so friendly 
to the Baptists, that he and his son, and Mr. John Webb, 
were called, and assisted in ordaining Mr. Elisha Callen- 
der, as pastor of the Baptist church in Boston, May 21, 
1718. Dr. Increase Mather wrote a preface to the ordina- 
tion sermon, in which he said, *'It was a grateful surprise 
to me when several brethren of the Antipaedobaptist per- 
suasion came to me, desiring that I would give them the 
right hand of fellowship in ordaining one whom they had 
chosen to be their pastor." Dr. Cotton Mather preached 
the ordination sermon, in which he spake much against 
cruelties which had often been exercised against dissent- 
ers from the ruling powers, both in this and other coun- 
tries, and then said, " If the brethren in whose house we 
are now convened, met with any thing too unbrotherly, 
they with satisfaction hear us expressing our dislike of 

* Appeal to the Learned, p. 50. 89. 
12* 



*38 CHURCH HISTORY OF NEW ENGLAND. [CH. VII. 

every thing that looked like persecution in the days that 
have passed over us."* 

Mr. Ellis Callender was a good man in 1680, when 
the house was nailed up, in which his son was now or- 
dained by the help of a minister, who then had influence 
in said event. He was then very zealous against those 
whom he now gave fellowship to ; and this may afford 
a teaching lesson to after ages. Many are earnest in our 
days to compel all to support Congregational worship, 
who are far from acting with the sincerity that their fa- 
thers did. 

From this time the Baptist principles were in more es- 
teem ; and Samuel Jennings, Esq. a represetitative for 
Sandwich, was baptized by Mr. Elisha Callender, June 
9, 1718, and joined to his church, of which he continued 
a member until he died in 1764. This did not hinder his 
being elected a representative again, nor of his serving in 
other offices for his town. And such a revival came on in 
Swansea, in 1718, as caused the addition of fifty members 
to the first church there in five years, of which an account 
was sent to Mr. Thomas Mollis of London, one of the most 
liberal men upon earth. Dr. Mather had some acquaintance 
with him, when he was in England thirty years before ; 
and now, hearing of these transactions, his heart was 
wonderfully enlarged towards our country. Soon after 
Mr. Callender was ordained, he and his church wrote t9 
friends in London, and a hundred and thirty-five pounds 
were sent from thence, to enable them to repair their 
meeting-house. And in 1720, Mr. HoUis sent over so 
much money as to found a professorship of theology in 
Harvard College, with a salary of eighty pounds a year 
to the professor, and ten pounds per annum to ten scho- 
lars of good character, four of whom should be Baptists, 
if any such were there. Also ten pounds a year to the 
college treasurer, for his trouble, and ten pounds more to 
supply accidental losses, or to increase the number of 
students. And in 1726, he founded in that college a 
professorship of the mathematics and experimental pbi- 

* Said Sermon, p. 38, 39. 



1718.] FREETOWN OPPRESSED. 139 

losophy, with a salary of eighty pounds a year to the 
professor ; and he sent over an apparatus for the purpose, 
which cost about an hundred and fifty pounds sterling, 
beside large additions to the college library. No man 
had ever been so liberal to it before, as was this Baptist 
gentleman. 



CHAPTER VIII. 

Freetown oppressed — Also Tiverton and Dartmouth — ^They got re- 
lief from England — Increase Mather died — His son tries for more ' 
power ; but is checked from England — He dies — Pharaoh imitated 
— Many are imprisoned — Relis:ion revived — Comer converted — 
He is serviceable in many places — He and others die — Coni^rega- 
tional churches at Newport and Providence — A great work at 
Northampton — Several Baptist churches formed. 

Equal liberty was then enjoyed in Boston, while other 
towns were oppressed. In 1718, a law was made to 
compel all the country to assist in building or repairing 
Congregational meeting-houses; and in 1719, another 
attempt was made to force Swansea to receive and sup- 
port one of their ministers, when they had two Baptist 
churches and three ministers then in the town, and no 
other religious society therein. Freetown, on the east 
side of Swansea, called Mr. Thomas Craghead, a minis- 
ter from Ireland, to be their pastor, September 9, 1717, 
and he accepted of their call ; but instead of an amicable 
agreement with them about his support, he went to the 
court at Bristol in January, 1718, and procured an order 
from thence to compel Freetown to pay to him a salary 
of sixty -five pounds a year, to begin from the day he was 
chosen their minister. And for refusing to pay it, about 
fourteen of the inhabitants were imprisoned at Bristol, 
one of whom was a member of a Baptist church in New- 
port. These things produced much trouble in courts for 
two or three years, till the minister was forced to leave 



140 CHURCH HISTORY OF NEW ENGLAND. [CH. VIII. 

the town, and the broils therein lasted for several genera- 
tions. 

Tiverton and Dartmouth were the only remaining 
towns in the province which had not received any Con- 
gregational ministers. Therefore a complaint against 
them was made to their legislature in May, 1722, and 
they voted a salary for such ministers, to be assessed 
upon all the inhabitants of said towns, which the minis- 
ters were to draw out of the State treasury. But their 
assessors sent and obtained an account of how much was 
added to their tax on that account, and then left it out of 
their assessment. For this, two assessors of each town 
were seized in May, 1723, and were imprisoned at Bris- 
tol, until they sent to England, and got that act disan- 
nulled by the king and council. One of those sufferers 
was Philip Tabor, pastor of the Baptist church on the 
borders of Tiverton and Dartmouth. But before the or- 
der for their release arrived, two more assessors of Dart- 
mouth were put in prison, for not assessing a like tax 
imposed for 1723 ; though upon the arrival of that order, 
they were released by an act of. the legislature here. Yet 
the ministers were so far from yielding to these things, 
that they presented a petition to their legislators in May, 
1725, that they would call a synod, to give their advice 
about what were the evils which caused the judgments 
of Heaven upon the country, and what were the evan- 
gelical means which should be used to remove the same, 
signed by Cotton Mather, in the name of the ministers 
assembled in their general convention.* But the consi- 
deration of this petition was put off to the next meeting 
of their legislature. 

Episcopalians sent an account of it to England, and a 
sharp reprimand was sent from the British court to Lieu- 
tenant Governor Duramer, for giving any countenance 
thereto, as being an invasion of the king's prerogative, 
who only could lawfully call synods ; and a command to 
him to cause such a meeting to cease, if it was convened, 
and to cause the chief actors therein to be punished if they 

* Hutchinson, vol. ii. p. 3^2. 



J724.] DEATH OF DR. INCREASE MATHER. 141 

did not immediately disperse. Before this, Dr. Increase 
Mather died, August 23, 1723, in the eighty-fifth year of 
his age, having been a preacher of the gospel sixty-five 
years. We have before seen hovi'^ he testified against the 
power v^hich ministers had assumed over the churches ; 
but his son was so fond of it, that when Governor SaUon- 
stall died in 1724, he preached a funeral sermon for him 
at Boston, and got it printed at New London. And he 
published a book in 1726, in which he expressed his 
resentment against Mr. Wise for writing against the pro- 
posals of 1705. Having mentioned that four synods had 
been called by authority in Massachusetts, he says, " The 
synods of New England know no weapons, but w^hat are 
purely spiritual. They have no secular arms to enforce 
any canons ; they ask none ; they want none. And they 
cannot believe, that any Protestant secular arm would, 
upon due information, any more forbid their meetings, 
than they would any of the religious assemblies upheld in 
the country."* Yet many were banished upon the result 
of the synod of 1G37, and the Baptist meeting-house in 
Boston was nailed up, after the synod of 1679. Yea, 
and he was now earnest to have Congregational ministers 
supported by taxes imposed "in the king's name." He 
approved of the practice of some towns, who involved the 
salary for ministers in a general town tax ;t and there 
never was any law made here to exempt the Baptists from 
taxes to Congregational ministers, until after Dr. Mather 
died, February 13, 1728, aged 65. 

But in May following, an act. was made to exempt the 
persons of Baptists and Quakers from such taxes, if they 
lived within five miles of their respective meetings, and 
usually attended worship there on Lord's-days ; of which 
they must give an account to their county courts in June 
annually, upon oath or affirmation, after which the clerk 
of each court was to give a list of their names to the 
assessors of each town or precinct. In this, arbitrary 

* An account of the discipline in the churches of New England, 
p. 172, 173. 184. 
■j- Ibid. p. 21,22. 



143 CHURCH HISTORY OF NEW ENGLAND. [cH. VIII. 

power was carried beyond what it was in Egypt; for 
Pharaoh said, " Go ye, serve the Lord ; only let your 
flocks and herds be stayed." Let their polls be exempted, 
but their estates and faculties taxed, said Massachusetts. 
Herein they imitated him ; but they went beyond him in 
two other points ; for Pharaoh said, *' Go not very far 
away ;" but these allowed only live miles, though many 
of their parishioners must go much further than that to 
meeting, even to this day ; neither did Pharaoh require a 
list of the people upon oath, as these did. 

Yet this small favour was denied to dissenters in Reho- 
both for this year ; and for refusing to pay a tax to Con- 
gregational ministers there, twenty-eight Baptists, two 
Quakers, and two Episcopalians were seized and impri- 
soned at Bristol, in March, 1729. Though Governor 
Burnet and his council gave their opinion in favour of 
these people, yet they were confined in prison till they or 
their friends paid the money. In the fall after, an act was 
passed to exempt their estates as well as persons, yet still 
under a five mile limitation. 

But we will gladly turn to more agreeable things ; for 
although the majority of Congregational ministers were 
very corrupt, yet some of them were faithful and success- 
ful. In the beginning of 1705, such a revival of religion 
was granted at Taunton, in the county of Bristol, under 
the ministry of Mr. Samuel Danforth, as turned the minds 
of most of the inhabitants from vain company and many 
immoralities, to an earnest attention to religion, and the 
great concerns of the soul and eternity ; and they had 
something of the same nature at this time in Boston.* In 
1721, the Spirit of God was so remarkably poured out 
upon the inhabitants of Windham in Connecticut, under 
the ministry of Mr. Samuel Whiting, and such a great 
change was made, that fourscore persons were added to 
their communion in about half a year, for which they 
kept a day of public thanksgiving.! One curious event 
happened there, which I will mention. The word preached 
was such a looking-glass to one man, that he seriously 

* Christian History, vol. i. p. 108. 112. f I^id. p. 130—134. 



f 



1724.] JOHN COMER CONVERTED. 143 

went to Mr. Whiting, and told him he was very sorry 
that so good a minister as he was should so grossly trans- 
gress the divine rule, as to tell him his faults before all 
the congregation, instead of coming to deal with him pri- 
vately. The minister smiled, and said he was glad that 
truth had found him out, for he had no particular thought 
of him in his sermon. 

Norwich, ten miles from Windham, enjoyed much of 
the like blessing the same year, from whence my pious 
mother dated her conversion. Boston shared something 
of the same, when God in judgment remembered mercy 
for many ; for the smallpox came into the town in April, 
1721, and prevailed through the year. It appeared to 
have happy effects upon many minds, while it carried a 
large number into eternity. One instance of conversion 
there I shall mention. John Comer was born in Boston, 
August 1, 1704, and sat under the ministry of the Dr. Ma- 
thers. He was put out to learn a trade ; but he had such a 
desire for learning, that by the influence of Dr. Increase 
Mather, he was taken from it, and put to school in De- 
cember, 1720. He had serious concern about his soul 
from time to time, until he had caught that distemper ; 
and he says, " Nothing but the ghostly countenance of 
death, unprepared for, was before me, and no sight of a 
reconciled God, nor any sense of the application of the 
soul-cleansing blood of Christ to my distressed soul. I 
remained in extreme terror, until November 22, 1721. 
All the interval of time I spent in looking over the affairs 
of my soul ; and on that day I was taken sick. As soon 
as it was told me that the distemper appeared, all my fears 
entirely vanished, and a beam of comfort darted into my 
soul, and with it satisfaction from those words, * Thou 
shalt not die, but live and declare the works of the Lord.' 
Yea, so great was my satisfaction, that immediately I 
replied, to my aunt who told me. Then I know I shall 
not die now ; but gave no reason why I said so." 

He recovered, and pursued his learning at Cambridge, 
where he joined to a Congregational church in February, 
1723. Ephraim Crafts, his intimate friend, had joined 
to the Baptist church in Boston just before. This Comer 



144 CHURCH HISTORY OF NEW ENGLAND. [cH. VIII. 

thought to be a very wrong action, and took the first op- 
portunity he had to try to convince him of it ; but after 
considerable debate, Comer was prevailed with to take 
Stennett upon baptism, the reading of which gave a great 
turn to his mind. However, he concluded to be silent 
about it ; and as education was cheapest at New Haven, 
he went and entered the college there in September, 1723, 
and continued a member of it until October, 1724 ; when 
infirmity of body caused his return to Boston by water ; 
and a terrible storm at sea, with the death of a dear friend 
just as he arrived, brought eternity so directly before him, 
as to spoil his plausible excuses for the neglect of baptism. 
He informs us, that those words of Christ, " Whosoever 
shall be ashamed of me, and of my words, in this adul- 
terous and sinful generation, of him also shall the Son of 
Man be ashamed, when he cometh in the glory of his 
Father, with the holy angels," had such influence upon 
him, that, after proper labours with those he was pre- 
viously connected with, he was baptized, and joined to 
the Baptist church in Boston, January 31, 1725, and con- 
cluded to pursue his studies in a private way. In May 
following, he went to keep school in Swansea, and was 
soon called to preach the gospel in the first church there ; 
and on May 19, 1726, he w^as ordained a pastor of the 
first church in Newport, colleague with elder Peckum. 

Mr. Peckum had been pastor of that church sixteen 
years, but his gifts were small, and he had but seventeen 
members in his church ; though such a blessing was 
granted on the ministry of Mr. Comer, that thirty-four 
were added to them in three years. They had no public 
singing, until he, with a blessing, introduced it ; neither 
had they any church records before he got a book, and 
collected into it the best accounts that he could get of 
their former affairs. 

As it has been a common thing in all ages, when men 
have declined from the power of religion, to fix upon 
some external practice to supply the want of it ; so this 
was now evident among the Baptists in these parts, and 
upon a very disputable point too. For in the law of 
Moses, a great variety of washings or bathings were re- 



1728.3 MR. comer's ministry. 145 

quired, and also the laying on of hands upon the head of 
their sacrifices, as a token of their sins being laid thereon; 
and this evidently pointed to laying our sins upon Christ, 
who bare our sins in his own body on the tree. And 
those washings were a clear type of the washing of re- 
generation, and renewing of the Holy Ghost, which God 
sheds on us abundantly through Christ Jesus our Saviour. 
All must allow these to be foundation points. And the 
same word that is rendered baptisms in the sixth chapter 
to the Hebrews, is rendered washings in the ninth ; and 
divers washings, and carnal ordinances there, refer most 
certainly to Jewish ceremonies. But the doctrine which 
was held forth in those washings, and laying on of hands, 
was evidendy the doctrine of the renewing of the Holy 
Ghost, and of our acceptance with God by having our 
sins laid upon Christ, who made atonement for them. 

But receiving it as a foundation principle in Christianity, 
that every believer must pass under laying on of hands 
after baptism, in order to be received into church commu- 
nion, caused a separation among the Baptists in Newport 
and Providence in 1652, which still continued in New- 
port. And as Mr. Comer thought that separation to be 
wrong, and yet that laying on of hands after baptism was 
warrantable, he preached it up in that way, on November 
17, 1728, without first acquainting his church with his 
being of this mind. Therefore two of the most powerful 
members, who disliked his searching preaching, took this 
as a handle to crowd him out of their church. This was 
a sore trial to him, but they prevailed to have him dis- 
missed in January, 1729, and he then passed under hands, 
and was received into the second church in Newport, 
where he preached one-half of the Lord's-days with elder 
Daniel Wightman for two years. A revival of religion 
began in that church a little before, and forty members 
were added to it in those two years, at the close of which 
they had one hundred and fifty members, being the largest 
jhurch in the colony. Governor Jenks then lived in 
Newport, and communed with that church, who supported 
Comer liberally. In March, 1731, he went a journey 
into New Jersey, and as far as Philadelphia, and was 

13 



146 carRCH history of new England, [ch. viii. 

greatly pleased with the faith and order of the Baptist 
churches in those parts. 

Upon his return, receiving an invitation from Keho- 
both, he was dismissed from Newport, and removed to 
Rehoboth in August, where a church was formed, and he 
was installed their pastor, January S6, 1732. In the 
mean time, Mr. John Callender from Boston was or- 
dained in the first church in Newport, a colleague with 
elder Peckum, October 13, 1731. Also Mr. Nicholas 
Eyres, who came from England to New York, was called 
to Newport, and was settled as a colleague with elder 
Wightman the same month. 

Mr. Elisha Callender of Boston had been sent for to 
Springfield, where he baptized seven persons in July, 
1727,''and Mr. Comer visited them in October following: 
and was there when the great earthquake came on in the 
evening of the 29th of that month. After he was settled 
in Rehoboth, he visited the people in Sutton and Leices- 
ter, in June, 1732, and baptized eight persons m those 
two towns : one of whom was Daniel Denny, Esq., who 
came from England. The next month he preached in 
Middleborough, and baptized one man there. In Novem- 
ber following, he baptized fifteen at home in one day ; 
and before the close of 1733, his church had increased to 
ninety-five members, besides many seals of his ministry 
who joined to other churches. He was a small man, but 
of sprightly powers both of body and mind, and did much 
towards the revival of doctrinal and practical religion 
among the Baptists ; and collected many papers, and wrote 
many things that have been very serviceable m our his- 
tory. But his constant labours and exertions m this noble 
cause, wasted his vital strensrth, and he fell into a con- 
sumption, of which he died in Rehoboth, May 23, 1734, 
before he was thirty years old. Elder Ephraim Wheaton, 
pastor of the first church in Swansea, died the 26th of 
April before, aged 75, having two hundred members in 
his church. These things I have carefully collected from 
various records and writings. 

On September 16, 1735, a Baptist church was formed 
in Sutton, and September 28, 1737, Benjamin Marsh 



1738.] MR. ELISHA CALLENDER. 147 

and Thomas Green were ordained their joint pastors. 
But on September 28, 1738, by mutual agreement, the 
brethren at Leicester became a church by themselves, and 
Green their pastor. On November 4, 1736, a Baptist 
church w^as gathered in Brimfield ; and on November 4, 
1741, Ebenezer Moulton was ordained their pastor. 
March 24, 1738, a century after the deed of Rhode Island 
was obtained of the Narraganset Indians, Mr. John Cal- 
lender delivered a sermon at Newport, which he publish- 
ed with enlargements, containing the best history of that 
colony then extant. But his uncle at Boston was taken 
away by death the last day of that month ; and he finish- 
ed his course in the happy manner following : March 21, 
he said, " When I look on one hand, I see nothing but 
sin, guilt, and discouragement; but when I look on the 
other, I see my glorious Saviour, and the merits of his 
precious blood, which cleanseth from all sin. I cannot 
say I have such transports of joy as some have had, but 
through grace I can say I have gotten the victory over 
death and the grave." Being asked what word of advice 
he had for his church, he earnestly replied, " Away with 
lukewarmnass ! Away with such remissness in attending 
the horse of prayer, which has been a discouragement to 
me, an.'! 1 have been faulty myself." The Boston Even- 
ing Post of April 3, says, '' Friday morning last, after a 
lingering sickness, deceased the Reverend Mr. Elisha 
Callender, minister of the Baptist church in this town; a 
gentleman universally beloved by people of all persuasions, 
for his charitable and catholic way of thinking. His life 
was unspotted, and his conversation always affable, reli- 
gious, and truly manly. During his long illness he was 
remarkably patient, and in his last hours (like the blessed 
above) pacific and entirely serene ; his senses good to the 
last. / shall, said he, sleep in Jesus, and that moment 
expired." 

Mr. Comer gives us an account of the first planting of 
the Congreg-ational churches in Rhode Island colony. Mr. 
Nathanael Clap from Dorchester began to preach in New- 
port in 1695, and continued his labours there, under many 
discouragements, until a church was formed, and he was 



148 CHURCH HISTORY OF NEW ENGLAND. [cH. VIII. 

ordained their pastor, November 3, 1720. But in 1727, 

one Mr. John Adams, a young minister, came and preach- 
ed there ; and because Mr. Clap would not consent to 
have him settled as his colleague, a party council from 
Massachusetts divided the church, and Adams was ordain- 
ed over a majority of the church, April 11, 1728; and 
Mr. Clap was shut out of his meeting-house, and his 
pc^ople built another for him. But in about two years, 
Adams's people dismissed him without a recommenda- 
tion. Congregational ministers also took much pains to 
introduce their worship into Providence ; to promote 
which, an association of ministers, in and near Boston, 
wrote to Governor Jenks, and other men of note in that 
town, October 27, 1721, and said, " Wiih what peace 
and love societies of different modes of worship have gene- 
rally entertained one another in your government, we 
cannot think of it without admiration ; and we suppose, 
under God, it is owing to the choice liberty granted to 
Protestants of all persuasions, in the royal charter gra- 
ciously given you ; and to the wise and prudent conduct 
of the gentlemen that have been governors and justices 
in your colony." And so went on to desire them to 
countenance and encourage the preaching of their minis- 
ters among them. The town of Providence wrote an 
answer to them, February 23, 1722, signed by Jonathan 
Sprague, wherein they say, " This happiness principally 
consists in their not allow^ing societies any superiority 
one over another ; but each society supports their own 
ministry, of their ow^n free-will, and not by constraint or 
force, upon any man's person or estate ; and this greatly 
r.dds to our peace and tranquillity. But the contrary, that 
takes any man's estate by force, to maintain their own or 
any other ministry, it serves for nothing but to provoke 
to wrath, envy, anil strife." And they went on to mention 
how such things were continued in their government. 

An anonymous reply to this was published the fall 
after, which contained a mean reflection against Sprague's 
character, without any thing that could vindicate their 
own conduct. In January, 1723, Sprague wrote a brief 
vindication of his character, and then said, " Why do you 



1727.] EARTHQUAKE IN PROVIDENCE. 149 

Strive to persuade the rising generation, that you never 
persecuted nor hurt the Baptists ? Did you not barba- 
rously scourge Mr. Obadiah Holmes, and imprison John 
Hazel of Rehoboth, who died and came not home ? And 
did you not barbarously scourge Mr. Baker, in Cambridge, 
the chief mate of a London ship ? Where also you impri- 
soned Mr. Thomas Gould, John Russell, Benjamin Sweet- 
ser, and many others, and fined them fifty pounds a man. 
And did you not take away a part of said Sweetser's land, 
to pay his fine, and conveyed it to Solomon Phips, the 
Deputy-governor Danforth's son-in-law, who after by the 
hand of God ran distracted, dying suddenly, saying he 
was bewitched ? And did you not nail up the Baptist 
meeting-house doors, and fine Mr. John Miles, Mr. James 
Brown, and Mr. Nicholas Tanner? Surely I can fill 
sheets of paper with the sufferings of the Baptists, as well 
as others, within your precincts ; but what I have men- 
tioned shall suffice for the present." Mr. Sprague was a 
minister for many years to a Baptist society, in the east 
part of Smithfield, then a pari of Providence, where he 
died in January, 1741, aged 93. Mr. Comer knew him, 
and speaks of him as a very judicious and pious man. 

A Congregational church was constituted in Provi- 
dence, and Mr. Josiah Cotton was ordained their pastor, 
October 23, 1728. The year before, on October 29, 
1727, about ten in the evening, came on the greatest 
earthquake that had then been known in this country^ and 
great numbers were awakened thereby, in all parts of the 
land, many of whom appeared to be truly turned to God, 
though others soon forgot their danger. But greater 
things are before us, as to real reformation, and one instru- 
ment of it deserves particular notice ; namely, Mr. Jona- 
than Edwards, who was born at Windsor in Connecticut, 
October 5, 1703 ; was educated at Yale College, and be- 
gan to preach the gospel in 1722, and was ordained ,at 
Northampton, colleague with his grandfather Stoddard, 
February 15, 1727. Mr. Stoddard died February 11, 
1729, after having preached there about sixty years. He 
preached the clear doctrines of grace, and had great suc- 
cess in his ministry, notwithstanding his opinion about 

13* 



190 CHURCH HISTORY OF NEW ENGLAND. [CH. IX. 

terms of communion and church government, before de- 
scribed. 

It was a low time among them for several years, until 
a revival of religion began in Northampton, in 1733, and 
it arose so high in the spring of 1735, that Mr. Edwards 
entertained hopes that about thirty were converted in a 
week, for six weeks together ; so that scarce a grown 
person in the place remained unaffected, and many child- 
ren were effectually called. The same work was pow- 
erful in about twelve adjacent towns in the county of 
Hampshire, and they had something of it in various parts 
of Connecticut. Mr. Edwards wrote a narrative of this 
great work, in 1736, which was printed in England as 
well as America, and caused great joy to many \ though 
it was but as dropping, before a plentiful shower, as will 
appear in the next chapter. 



CHAPTER IX. 

The low state of religion in our land — But a glorious revival was 
now granted ; and it spread far — Yet laws were made against it in 
Connecticut, and writings against it in Massachusetts, though in- 
consistent — -Ministers are punished by the general court of Con- 
necticut — Some make retractions — But President Edwards con- 
demns opposers. 

The first fathers of New England held, that each be 
liever stands in the same relation to his children as Abra- 
ham did to his, in the covenant of circumcision ; and 
therefore that each believer had a right to bring his child 
ren to baptism, which no others had. But forty years 
after, a door was opened for those who had been baptized 
in infancy, and were not scandalous, to bring their infants 
to baptism, though none were to come to the ordinance 
t>f the supper without a profession of saving grace. Yet 
in forty years more, an open plea was published, before 
described, for all baptized persons who were not openly 



1740.] MR. GEORGE WHITEFIELD. 151 

scandalous, to come to the Lord's supper, as well as to 
bring their children to baptism. And in a third forty 
years, these things had turned the world into the church, 
and the church into the world, in such a manner as to 
leave very little difference between them. But as it is 
said of false teachers, '^They are of the world, therefore 
speak they of the world, and the world heareth them," 
so it was generally in our land. 1 John iv. 5. And in 
England the declension had gone so far, that in 1736, 
Bishop Butler said, " It is come, I know not how, to be 
taken for granted, by many persons, that Christianity is 
not so much as a subject of inquiry ; but that it is now at 
length discovered to be fictitious ; and accordingly they 
treat it as if in the present age this were an agreed point 
among all people of discernment, and nothing remained 
but to set it up a principal subject of mirth and ridicule, 
as it were by way of reprisals, for its having so long in- 
terrupted the pleasures of the world."* 

But when the enemy was thus coming in like a flood, 
the Spirit of the Lord lifted up a standard against him. 
Mr. George Whitefield, who was born in the city of 
Gloucester, December 16, 1714, converted while in the 
University of Oxford in 1733, and ordained in 1736, was 
wonderfully furnished with grace and gifts to proclaim 
doctrinal and practical Christianity through the British 
empire. He sailed from England in December, 1737, to 
Georgia, and returned through Ireland to England in De- 
cember, 1738. He embarked again for America in Au- 
gust, 1739, and travelled and laboured with great success, 
as far northward as New York. He returned back ta 
Georgia, from whence he went to South Carolina, and 
sailed from thence to New England, where he had been 
earnestly invited, and landed at Newport, September 14, 
1740, and preached there three days, from whence he 
came to Boston the 18th. After preaching there and 
near it many days, he went as far eastward as Old York, 
to see our excellent Moody ; and then he returned and 
preached at Boston till October 12, after which he wemt 

* Fm&ce to his Analogy. 



152 CHURCH HISTORY OF NEW ENGLAND. [CH. IX. 

up westward to Northampton, to see Mr. Edwards, and 
roused the people there ; he then turned down by Hart- 
ford and New Haven, and away to New York, through 
New Jersey and Philadelphia, and embarked from Dela- 
ware Bay, December 1, 1740. And he then said, '* O ! 
my soul, look back with gratitude on what the Lord hath 
done for thee in this excursion. I thhik it is the seventy- 
fifth day since I arrived at Rhode Island. My body was 
then weak, but the Lord has much renewed its strength. 
I have been enabled to preach, I think, one hundred and 
seventy-five times in public, besides exhorting frequently 
in private. I have travelled upwards of eight hundred 
miles, and gotten upwards of seven hundred pounds ster- 
ling, in goods, provisions, and money, for the Georgia 
orphans. Never did God vouchsafe to me greater com- 
forts. Never did I see such a continuance of the Divine 
presence in the congregations to whom I have preach- 
ed."* 

When he went through New Jersey, he prevailed with 
Mr. Gilbert Tennant to take a tour into this field, which 
was white already unto the harvest ; and he came to Bos- 
ton in December, and laboured in these parts till March, 
when he came round by Plymouth, Middleborough, 
Bridgwater, Taunton, Newport, and Providence, and so 
returned home through Connecticut. Both of them, in 
their preaching, laid open the dreadful danger of hypo- 
crisy, as well as profaneness, and spake as plainly against 
unconverted ministers and professors as any other sort 
of sinners, and the effects were exceeding great and 
happy. 

Some indeed tried to persuade the world, that the great 
change then made in the land, was chiefly owing to the 
mechanical influence of their terrible words, gestures, 
and moving ways of address. But Mr. Prince says, 
"As to Mr. Whitefi eld's preaching, it was in the man- 
ner, moving, winning, and melting ; but the mechanical 
influence of this, according to the usual operation of me- 
chanical powers, in two or three days expired, with many 

• Collection of his Journals, p. 437. 



1740.] REVIVALS OF RELIGION. 153 

in two or three hours ; and I believe with the most as 
soon as the sound was over, or they got out of the house, 
or in the first conversation they fell into. But with the 
manner of his preaching, wherein he appeared to be in 
earnest^ he delivered those vital truths which animated 
all our martyrs, made them triumph in flames, and led 
his hearers into the view of that vital, inward, active 
piety, which is the mere effect of the mighty and super- 
natural operation of a divine power on the souls of men ; 
which only will support and carry through the sharpest 
trials, and make meet for the inheritance of the saints in 
'light." As to Mr. Tennant, he says, " In private con- 
verse with him I found him to be a man of considerable 
parts and learning ; free, gentle, condescending ; and from 
his own various experience, reading the most noted 
writers on experimental divinity, as well as the Scriptures, 
and conversing with many who had been awakened by 
his ministry in New Jersey, where he then lived ; he 
seemed to have as deep an acquaintance with the experi- 
mental part of religion as any I have conversed with, and 
his preaching was as searching and rousing as ever ] 
heard. He seemed to have no regard to please the eyes 
of his hearers with agreeable gestures, nor their ears with 
delivery, nor their fancy with language ; but to aim di- 
rectly at their hearts and consciences, to lay open their 
ruinous delusions, show them their numerous, secret, hy- 
pocritical shifts in religion, and drive them out of every 
deceitful refuge, wherein they made themselves easy 
with a form of godliness without the power."* 

Religion was much revived at Boston, Northampton, 
and other places in the fall and winter; and in the two 
years following, the work spread through most parts of 
New England, New York, New Jersey, and Pennsylva- 
nia, beyond all that was ever known before in America. 
Several ministers, who were converted before, were novr 
greatly quickened, and spent much of their time in tra- 
veiling and preaching in various parts of the land. 
Others, who had been blind guides before, were now 

* Christian History, vol. ii. p. 384— -3? 7 



154 CHURCH HISTORY OF NEW ENGLAND. [cH. IX. 

spiritually enlightened, and heartily joined in this great 
work; three of them were Mr. William Hobby of Read- 
ing, Mr. John Porter of Bridgwater, and Mr. Daniel 
Rogers, a tutor in Harvard College, who all acknow- 
ledged Mr. Whitefield to be the instrument of their con- 
version. A number of young scholars also met with a 
change in these times, and came into the ministry, in 
which they did much for the good of souls. Religious 
meetings, and religious conversation, engaged the atten- 
tion of a great part of the people in most parts of the 
land. A reformation of life, confessing their former 
faults, and making restitution for injuries done, were evi- 
dent in many places ; and a vast number of all ages made 
a profession of religion, and joined to the several churches 
where they lived. 

But a great majority of the ministers and rulers through 
the land disliked this work, and exerted all their powers 
against it ; and as many imperfections appeared therein, 
this gave them many plausible excuses for so doing. But 
Mr. Edwards delivered a sermon at New Haven in Sep- 
tember, 1741, in which he well distinguished between thj 
marks of a true work of God, and all false appearances of 
it, which was printed and spread through the nation, and 
was much esteemed. An anonymous answer to it was 
soon published at Boston, and many appeared against the 
work in Massachusetts ; but they could not get any law 
made against it, as they did in Connecticut. 

Governor Talcot died there in October, 1741, while 
their legislature was sitting, who then elected another go- 
vernor, who was greatly in favour of ministerial power ; 
and they called a consociation of ministers to meet at 
Guilford in November, and they drew up a number of 
resolves, in one of which they said, *'That for a minister 
to enter into another minister's parish, and preach or ad- 
minister the seals of the covenant, without the consent of, 
or in opposition to the settled minister of the parish, is 
disorderly. ^^ Mr. Robbins of Branford had done some- 
thing like it before at New Haven, for which others had 
reproved him, and he had made some concessions to them. 
In December he received a letter from a Baptist minister 



1742.] RESTRICTIONS ON PREACHING. 155 

in Wallingford, informing him that Dr. Bellamy had 
preached to their society to mutual satisfaction, atid desir- 
ing that he would do the like. This request appeared 
agreeable, and he appointed a meeting for this purpose, 
January 6, 1742. But two days before that time, a deacon 
from Wallingford brought him a letter signed by forty-two 
men in their town, and another signed by two ministers 
who lived by the way, desiring him not to go to preach 
to those Baptists, without giving any reason against it, 
but their desire. And as this did not appear to him a 
sufficient reason to violate his promise, and to disappoint 
a people who were desirous to hear the gospel, he went 
and preached two sermons to them. Yet for this he was 
complained of as a disorderly person, to the consociation 
of New Haven county, February 9. He asked how it 
could be disorderly, since he preached to a particular re- 
ligious society, at the request of their pastor. They 
answered, that it was not a lawful society, but a disor- 
derly company. He replied, that Governor Talcot had 
advised Wallingford collectors not to distrain ministerial 
taxes from them ; and the authority sent them annual pro- 
clamations for fasts and thanksgivings, as to other socie- 
ties.* But they disregarded these reasons, and expelled 
him out of their consociation ! This was about the time 
that Mr. David Brainerd was expelled out of Yale col- 
lege, who did the most afterwards towards spreading 
Christianity among the Indians of any man in our day. 
How far were the above actions from a catholic behaviour 
towards the Baptists, pretended to by many ! 

Those ministers procured a law to be made in May, 
1742, wherein it was enacted, that if any settled minister 
in their government should preach in the parish of another 
without his consent, he should lose all the benefit of 
their laws for his support ; and that if any man who was 
not a settled minister, should go into any parish and 
preach without such consent, he should be imprisoned 
until he gave an hundred pound bond not to do so again ; 

* That Baptist church in Wallingford was formed, and Mr. John 
Merriman was ordained their pastor in 1739. 



156 CHURCH HISTORY OF NEW ENGLAND. [CH. IX, 

and if any minister came out of any other government, 
and preached without such consent, he should be taken 
up by authority, and carried as a vagrant person out of 
Connecticut. At the same time they had an old law, by 
which every person was to be fined ten shillings, who 
drew off from parish ministers, and met for worship in a 
place separate from them. What tyranny was this 1 And 
though Massachusetts had no power to make such laws 
about preachers, yet said Connecticut law was printed in 
a Boston newspaper, and many did all they could against 
travelling ministers, and against the work in general. 

But Mr. Edwards published a book on the other side, 
in 1742 ; showing that the work then going on in the land 
was a glorious work of God ; the duty of all to acknow- 
ledge and to promote it, and the great danger of the con- 
trary ; wherein its friends had been injuriously blamed ; 
what ought to be corrected among them, and what ought 
positively to be done to promote the work. This book 
was much esteemed in Europe as well as America. Yet 
Dr. Charles Chauncy of Boston was so much displeased 
with it, that he set off and travelled through the country, 
as far as Philadelphia, picking up all the evils that he 
could find, and some reports that were not true, concern- 
ing the work, and published them in 1743, as an answer 
to Edwards. In an introduction of above thirty pages, 
he tries to prove that this work was carried on by the 
same spirit and errors that were condemned by the synod 
of 1637. But what has been before recited, and much 
more that might be produced, plainly shows the contrary. 
He then spends about three hundred pages upon what he 
calls, "things of a bad and dangerous tendency, in the 
late religious appearances in New England." And the 
first thing which he so calls, is itinerant preaching, which 
he says had its rise in these parts from Mr. Whitefield, 
who was followed by Mr. Tennant, and others. And 
before he cited any Scripture against it, he mentioned 
their law against it in Connecticut, which he observed 
had been printed in one of the Boston papers. After 
which he produced what is said in the Scriptures con- 
cerning idle disorderly walkers, who eat the bread of 



1743. J RESTRICTIONS DEFENDED. 157 

Others for naught. 2 Thess. iii. 6 — 11. And then he 
mentioned the caution against being busybodies in other 
men's matters. 1 Pet. iv. 15. But this could not an- 
swer his turn, without mending the translation, and ob^ 
serving that the word busybody is episcopos, which is 
often translated bishop ; and the evil here warned against, 
he says, is *' One that plays the bishop in another's dio- 
cess."* But it is well known, that the word means an 
overseer, and is so rendered in Acts xx. 28. A busybody 
then is an overseer in the affairs of others, and in the two 
scriptures which he produced, it is applied to Christians 
in general, and is not confined to ministers. All should 
take heed that they do not intermeddle w^ith the affairs of 
others, w^hich do not belong to them. Two other scrip- 
tures he brings which belong to ministers, that condemn 
the commending of themselves, and entering into the line 
of others, and the building upon another man's founda- 
tion. 2 Cor. X. 12 — 17. Rom. xv. 20. And these are 
his scriptures to prove that a minister ought not to 
preach in any parish where another was settled by the 
laws of men, without his consent.! But all ought to 
know, that the line of conduct which God has drawn in 
his word, and the foundation which he has laid for his 
church, is as high above all establishments for worship by 
human laws, as heaven is above the earth. And the 
reader will judge whether the above application of those, 
scriptures to worldly establishments, is not corrupting 
the word of God. For travelling preachers of the gospel 
through the world, were the great means that G;od made 
use of, to lay the foundation of the Christian church, ii^ 
the apostolic age. And travelling preaching hath often 
been blessed for the good of souls in every age, and in 
every country where the gospel has come. 

Another thing which Dr. Chauncy complains of, as of 
a dangerous tendency, is a spirit of rash and censorious 
judging ; this he says first appeared in Mr. Whitefield, 
who seldom preached, but he had something or other in 



* Chauncy's Thoughts, p. 36—42. 
■^ p. 43—45. 

14 



158 CHURCH HISTORY OF NEW ENGLAND. [CH. IX. 

his sermon against unconverted rainisters. Chauncy says, 
''I freely confess, had the ministers of New England lost 
their character as men of religion, by a deportment of 
themselves contradictory to the gospel, 1 should have 
found no fault with any representation of them as bad 
men; nay, dangerous enemies to the kingdom of Christ: 
for I am clearly of the mind, that a visibly wicked minis- 
ter is the greatest scandal to religion, and plague to the 
church of God ; nor is it a hurt, but a real service to the 
cause of Christ, to expose the characters of such, and 
lessen their power to do mischief.'** But to prove that 
their character was good, he recites the words of Dr. 
Cotton Mather, who said, *' No man becomes a minister 
in our churches, till he first be a communicant ; and no 
man becomes a communicant, until he hath been severely 
examined about his regeneration, as well as his conver- 
sation."! 

But when was it so ? This testimony was published 
in 1696; but four years after Mr. Stoddard published his 
opinion, that if men were not openly scandalous, they 
ought to come to communion in the church, though they 
knew themselves to be unregenerate ; and this opinion 
had spread over the whole country before Mr. Whitefield 
came into it. Nay, Dr. Chauncy himself said afterwards, 
** The divinely appointed way, in which persons become 
members of the visible church of Christ, is utterly incon- 
sistent with the supposition, that, in order to their being 
so, they must be subjects of saving faith, or judged to 
be so. "J So that out of his own mouth he is con- 
demned. 

An uncharitable and censorious spirit is ever to be watch- 
ed against, much of which appeared in that day among 
all orders of men. And Dr. Chauncy discovered a large 
share of it, and he published many censures of others, 
and of some in high authority. Governor Law of Con- 
necticut, in a proclamation for their annual fast, February 
16, 1743, called all his subjects to confess and be hum- 

* P. HO, Ul. f P. 142. 

t Sermons on breaking of bread, p. 106. 



1743.] PRESBYTERIANS PERSECUTED. 15^ 

bled for their sins, which he said were, *' The great 
neglect and contempt of the gospel and the ministry there- 
of, and the prevailing of a spirit of error, disorder, un- 
peaceableness, pride, bitterness, uncharitableness, censo- 
riousness, disobedience, calumniating and reviling of 
authority ; divisions, contentions, separations, and confu- 
sions in churches ; injustice, idleness, evil-speaking, lasci- 
viousness, and all other vices and impieties which abound 
among us." This Chauncy has inserted in his book.* 
This proclamation was published so early as to have influ- 
ence in their election of rulers ; and Deacon Hezekiah 
Huntington of Norwich, who had been one of their coun- 
cil three years, was then left out of it, and a man was 
elected in his room, who had sent men to prison for 
preaching and exhorting the year before. Huntington 
had been greatly engaged in the reformation then going 
on in the land, and he continued steadfast therein all his 
days. 

A. new church had been formed in New Haven, and 
another at Milford, which had been tolerated by their 
county court, and they had put themselves under the care 
of a presbs tery in New Jersey. But the legislature that 
met at Hartford in May, 1743, enacted, *'That those 
comrac'nlv- called Presbyterians or Congregationalists shall 
not take benefit of the act of toleration." And they also 
declared that no other dissenters from the established way 
of worship, but such as should " Before the Assembly 
take the oaths and subscribe the declaration provided in 
the act of Parliament, in cases of like nature, should be 
tolerated." Mr. John Owen of Groton, was complained 
of for preaching against their laws in April before ; there- 
fore he was ordered to be brought before the legislature 
at their next session. 

In the mean time a Presbyterian minister was sent 
from the Jerseys, to preach to said societies in Milford 
and New Haven ; and for preaching at Milford, he was 
taken up by authority, and carried as a vagrant person out 
of their government. But when he was let go, he came 

* His Thoughts, p. 295, 296. 



160 CHURCH HISTORY OF NEW ENGLAND. [cH. IX 

back and preached at New Haven. And as the people 
i oncealed him on week-days, an officer came on a Lord's- 
day morning and seized him at their meeting-house door, 
and carried him away. Yet he returned again and 
preached to the people ; an account of which was laid 
before their legislature in October following, when it was 
enacted, that any minister who should do so again, should 
be imprisoned until he should give a hundred pound 
bond not to do so any more. Such was their treatment 
of a minister of Christ, whose name and title since was 
Samuel Finley, D. D. President of New Jersey College. 

As Mr. Owen avoided being taken, and like complaints 
were exhibited against Mr. Pomroy, both were ordered 
to be brought before the assembly the next May. Ac- 
cordingly, at their meeting at Hartford, May 10, 1744, 
Owen came with an humble confession, and they forgave 
him, he paying costs. Pomroy was brought, and stood 
trial for some hours; but he was condemned, and ordered 
to be committed, till he would pay costs, and bind him- 
self for one year, in a recognizance of fifty pounds, not to 
offend again in like manner. He then yielded to their 
requirements. And Mr. James Devenpor^ w^ho had gone 
as far in condemning the settled ministers, and in pro- 
moting separations from them, as any minister in these 
parts, wrote a retraction of those things, and sent it to 
Boston, where Mr. Prince published it, in September, 
1744.*" After which, scarce any settled minister in New 
England ventured to preach in any parish, without the 
consent of the settled minister. 

Yet Mr. Edwards had before said, " If ministers preach 
never so good doctrine, and are never so painful and la- 
borious in their work, yet if, at such a day as this, they 
shew to the people that they are not well affected to this 
work, but are very doubtful and suspicious of it, they 
will be very likely to do their people a great deal more 
hurt than good : for the very fame of such a great and 
extraordinary work of God, if their people were suffered 
to believe it to be his, and the example of other towns, 

* Christian History, vol. ii. p. 2.S7 — 240. 



1745.] MR. ELISHA PAINE. 161 

together with what preaching they might hear occasion- 
ally, would be likely to have a much greater influence 
upon the minds of the people, to awaken and animate 
them in religion, than all their labours with them. And 
we that are ministers, by looking on this work from year 
to year, with a displeased countenance, shall effectually 
keep the sheep from their pasture, instead of doing the 
part of shepherds to them, by feeding them ; and our 
people had a great deal better be without any settled mi- 
nister at all, at such a day as this. The times of Christ's 
remarkably appearing in behalf of his church, and to re- 
vive religion, and advance his kingdom in the world, are 
often spoken of in the prophecies of Scripture, as times 
wherein he will remarkably execute judgment on such 
ministers or shepherds as do not feed the flock, but 
hinder their being fed, and so deliver his flock from 
them, as Jer. xxiii. Ezek. xxxiv. Zech. x. Isa. xlvi. 
&c."* How solemn are these considerations ! And we 
have before seen, that Dr. Increase Mather, in the year 
1700, said, " If the began apostasy should proceed as 
fast the next thirty years as it has done these last, 
surely it will come to that in New England, that the most 
conscientious people therein will think themselves con- 
cerned to gather churches out of churches." And though 
he knew not the exact time, yet this came to pass in 
forty-five years in the following manner. 



CHAPTER X. 

Of Canterbury separation — Association letter against it — But sepa* 
rations multiply, though persecuted — The work at Middleborough 
— Of President Edwards — Of Mr. Whitefield — Bobbins persecuted, 
but delivered — Sufferings at Norwich and Canterbury. 

Mr. Elisha Paine was born in Eastham, on Cape 
Cod, and was well instructed in the principles of thfe 

* Edwards' Thoughts, 1742, p. 133—136. 
14* 



162 CHURCH HISTORY OF NEW ENGLAND. [CH. X. 

first church in Plymouth, and was well established there- 
in. His father removed his family to Canterbury, in 
Connecticut, and was one of the men who formed a 
church there in 1711. He had four sons, whom he 
brought up in the nurture and admonition of the Lord ; 
and they appeared to be acquainted with experimental 
religion. His son Elisha was become one of the greatest 
lawyers in Connecticut, and was much prospered in the 
world, before the law was made in 1742, to imprison 
men for preaching the gospel ; but he then quitted their 
courts, and went forth preaching the gospel through the 
land* The church in Canterbury was then without a 
pastor ; and on January 27, 1743, they voted to adhere 
to the Cambridge platform instead of that of Say brook. 
Soon after, Mr. Elisha Paine set off in preaching the 
gospel to the northward; but for preaching in Wood- 
stock, which then belonged to Massachusetts, he was 
taken up, in February, and was sent to Worcester jail, 
under pretence of his breaking a law against mocking or 
mimicking of preaching. But four ministers in Con- 
necticut, being informed of it, gave a certificate, that they 
esteemed him to be qualified to preach the gospel. In 
May the court at Worcester were forced to release him, 
as having been imprisoned without law ; and he went 
round preaching the gospel for about a fortnight, and 
then returned home. On July 8, he set ofi^ again, and 
travelled to Providence, Bristol, Boston, Cambridge, and 
as far northward as Dunstable and Lancaster, preaching 
with great power. He returned home December 3, hav- 
ing preached two hundred and forty-four sermons, as ap- 
pears by his journal. In Jime, 1744, he went and 
preached at Eastham and Harwich, which caused a sepa- 
ration, and then a Baptist church in Harwich. Upon his 
return to Canterbury, a division took place there in the 
following manner : The parish had called a young minis- 
ter to preach to them, by whom most of the church were 
not edified. The parish therefore called a committee of 
their association in August to give advice in the case. 
Mr. Paine was requested to give them his objections 
against said candidate ; but he would not, because thev 



1744.] SEPARATION AT CANTERBURY. 163 

were not called by the church. Another member gave 
them a copy of the vote of the church against him, which 
they called the act of the aggrieved part of the church ; 
and they advised the parish to go on and settle said can- 
didate. For this, Mr. Paine wrote 4o one of those mi- 
nisters in September a sharp reproof for wronging the 
truth in calling that a part of the church, which was the 
church itself. Upon this he was seized and imprisoned 
at Windham before the month was out, for preaching in 
Windham the spring before, without the consent of pa- 
rish ministers. Mr. Paine gave bonds to the jail-keeper, 
so as to have liberty to preach in the yard ; and he soon 
had so large a congregation to hear him, that his perse- 
cutors found they weakened their own cause by confining 
him there. They therefore released him about Octo- 
ber 19. 

In the mean time, as the church in Canterbury had no 
other way to avoid hearing a man who did not edify them, 
they writhdrew from their meeting-house, and met at 
another house. And John and Ebenezer Cleaveland, 
members of it, as they also were of Yale College ; being 
at home in vacation time, met for worship with their own 
church ; but for nothing but so doing they were expelled 
from the college. And Mr. Paine was repeatedly cited 
to appear before the ministers of that county, to answer 
to complaints they had received against him; but he 
knew them too well to submit himself to their powder. 
Twelve of them met in November, and published a testi- 
mony against him in a newspaper. And near all the 
ministers in Windham county met and published a letter 
to their people, dated December 11, 1744, signed by 
Joseph Coite, Ebenezer Williams, Joseph Meacham, 
Samuel Dorrance, Solomon Williams, Jacob Eliot, Mar- 
ston Cabot, Samuel Mosely, Ephraim Avery, Ebenezer 
Devotion, Eleazar Wheelock, Abel Stiles, Stephen 
White, John Bass, Richard Salter, William Throope. 
They brought Deut. xiii. 1 — 3, as a warning to t^heir 
people against hearing Mr. Paine and his brethren, and 
then said, '' The case here supposed is an attempt to 
draw the people to idolatry, and this, you will say, is not 



IM CHURCH HISTORY OF NEW ENGLAND. [cH. X. 

your case. These prophets and dreamers endeavour to 
draw you to Christ, and not from him ; but then they 
endeavour to draw you from his institutions, to a way of 
worship which he has not instituted. Though the case 
is not so strong, yet the argument against your compli- 
ance is the same ; for whatsoever worship God has not 
instituted and directed in his word, is false worship, and 
therefore if there seem to be never so many appearances 
of God's power attending it, you may not go after it, any 
more than after a false god."* 

Upon which we may observe, that Christ calls the field 
the world, and says of the wheat and tares, " Let both 
grow together until the harvest." But he says to his 
church, " Put away from among yourselves that wicked 
person." Yet these ministers held the field to be the 
church, and that Christ would not let his servants root up 
the tares, *'even when they appeared.^^f But how far is 
such worship from the instituted church of Christ ! Yea, 
while they were for having the tares grow in the church, 
they would not let the children of God grow peaceably in 
the world, but took up and imprisoned many of them. 

On November 27, 1744, the church of Canterbury met, 
and sixteen members against twenty-three voted to send 
for their consociation to come and ordain the candidate 
whom the parish had chosen ; and they met there for that 
purpose on December 26 ; but not having the majority of 
the church for him, they could not proceed according to 
their own laws. At length they called the parish together, 
and got them to vote, that they were willing their legis- 
lature should set off those who did not choose their can- 
didate, as a distinct religious society ; and so went on and 
ordained him as the minister of that parish. But as the 
church did not desire any new incorporation by the laws 
of men, but only petitioned to be exempted from taxes to 
a minister they never chose, their petition was disregarded, 
their goods were torn away, or their persons imprisoned 
for his support for fifteen years, without the least com- 
passion from the ministers who acted in that ordination. 

• Association letter, p. 43 f P. 21. 



1746.] NEW CHURCHilS ORGANIZEiD. 16$ 

, These, and many other things, moved a number of teachers 
and brethren to meet at Mansfield, October 9, 1745, and 
form a new church ; and they elected Mr. Thomas Marsh 
of Windham to be their pastor, and appointed his ordina- 
tion to be on January 6, 1746. But he was seized the 
day before, and was imprisoned at Windham, for preach- 
ing without leave from parish ministers. On the day he 
was to have been ordained, a large assembly met, to whom 
Mr. Elisha Paine preached a good sermon, at the close of 
which about thirteen parish ministers came up, and tried 
all their influence to scatter that flock, whose shepherd 
had been smitten ; though, instead of it, they elected and 
ordained Mr. John Hovey as their pastor the next month. 
Mr. Marsh was confined in prison till June, and then 
their court released him, and in July he was ordained as 
^ colleague with Mr. Hovey ; and many such churchesi 
were soon after formed and organized.* 

What our Lord says about putting a piece of new cloth 
into an old garment, and new wine into old bottles, wa^ 

* Mr. Solomon Paine was ordained at Canterbury, September 10; 
l^homas Stevens at Plain field, September 1 1 ; Thomas Dennison at 
Norwich farms, October 29 ; Jedidiah Hide at Norwich town, Octo- 
ber 30 ; Matthew Smith at Stonington, December 10; John FuUeT 
Ht Lyme, December 25 ; Joseph Snow at Providence, February 12, 
1747; Samuel Wadsworth at Killingly, June 3; Paul Park at Pres- 
ton, July 15; Elihu Marsh, at Windham, October 7 ; Ebenezer Froth- 
ingham at Weathersfield, October 28 ; Nathanael Shepard in Attle- 
borough, January 20, 1748; Isaac Backus at Bridgwater, April 13; 
John Paine at Rehoboth, August 3 ; William Carpenter at Norton, 
September 7 ; John Blunt at Sturbridge, September 28 ; Ehenezet 
Mack at Lyme, January 12, 1749; Joshua Nickerson at Harwich, 
February 23 ; Samuel Hide at Bridgwater, May 1 1 ; John Palmer at 
Windham, May 17; Samuel Hovey at Mendon, May 31; Samuel 
Drown at Coventry, October 1 1 ; Stephen Babcock at Westerly, April 
4, 1750; Joseph Hastings at Suffield, April 17; Nathanael Ewer at 
Barnstable, May 10; Joshua Morse at New London, May 17; Jona- 
than Hide at Brookline, January 17, 1751; Ezekiel Cole at Sutton, 
January 31 ; Ebenezer Wadsworth at Grafton, March 20 ; Shubaef 
Stearns at Tolland, March 20; Nathanael Draper at Cambridge, 
April 24; Peter Werden at Warwick, May 17, &c. 

Those in Italic became EaptiPts afterwardp; Drown, Babcock» 
Morse, Stearns, Draper, and Werden were ao before* 



166 CHURCH HISTORY OF NEW ENGLAND. [cH. X. 

remarkably verified at this time. Great numbers of young 
converts had joined to their old churches ; but a regard to 
the pure laws of Christ, from the new wine of love to 
God and love to men, could not be contained in churches 
which were governed by the laws and inventions of men, 
obeyed from the love of worldly honour and gain, or a 
desire to get life by their own doing, any more than a 
piece of new cloth could agree with an old garment, or 
new wine could be contained in old bottles. Instead 
of it, the rent was made worse, or the bottles were 
broken. 

The consociation of Windham county met in January, 
1747, and received accounts of these transactions, and 
then adjourned a month, and sent citations to Mr. Paine, 
and others of those ministers, to appear before the lawful 
ministers of their parishes, or a committee of their council, 
to offer what they had to say in vindication of themselves. 
But they were far from an inclination to submit themselves 
to such judges. When said consociation met again, they 
published a copy of the confession of faith and covenant 
of the new church in Mansfield, and their objections 
against the same, and their judgment against all those 
new churches, and got these things printed at Boston, in 
a pamphlet of twenty-two octavo pages. To these means 
were added the imprisonment of Mr. Frothingham five 
months, Mr. John Paine eleven months, and Mr. Palmer 
four months, all at Hartford, for preaching without the 
consent of parish ministers. Mr. Solomon Paine suf- 
fered imprisonment also at Windham for a fortnight, on 
the same account, and many others suffered the like. 
And three gentlemen, only for being members and deacons 
in these separate churches, were, at different times, ex- 
pelled out of their legislature, namely, Captain Obadiah 
Johnson, of Canterbury, Captain Thomas Stevens, of 
Plainfield, and Captain Nathan Jewet, of Lyme. But 
overstraining their power weakened it, and it began to 
decline ; for Deacon Hezekiah Huntington was again 
elected into their council at Hartford in May, 1748 ; and 
he continued in that ofRce, and was also judge of probate, 
and chief judge of their county court, until he died in 



1747.] CASE OF MIDDLEBOROUGH. 167 

1773. These things were done in Connecticut; but we 
must now return to the affairs of Massachusetts. 

Mr. Peter Thatcher was the third minister of Middle- 
borough, where he began to preach in 1707, and he was 
much engaged in that work, especially in and after the 
glorious year 1741; and his success was so great that 
there were above three hundred and forty communicants 
in his church when he died, April 22, 1744.* But the 
parish committee, directly after his death, exerted all their 
influence against the church, about calling another minis- 
ter. And when the church had voted to hear Mr. Syl- 
vanus Conant four Sabbaths upon probation, the parish 
committee went and got another man to preach there the 
same days ; so that the church withdrew, and met at 
another place till his probation time was out, and then 
elected him for their pastor, and presented their choice to 
the parish. Upon this, said committee made a new regu- 
lation of voters, wherein they excluded seven or eight old 
voters, and made about nineteen new ones; and they 
negatived the choice of the church. But the church sent 
for a council of five other churches to settle the matter ; 
and by their help Mr. Conant was ordained their pastor, 
March 28, 1745. Yet less than a quarter of the church 
called themselves the standing part of it, and went on and 
ordained another minister the next October, and held the 
old house and ministerial land, and taxed all the parish 
for his support. The church built another meetmg-house, 
and went on to support their minister ; but such a party 
spirit prevailed, even in their legislature, that they could 
get no relief from thence in about four years. Though 
such a turn was then made, that the parish was divided 
into two promiscuously, and each man had liberty to 
choose which he would be of, and each was to support 
his own minister. When this liberty was obtained, the 
opposing party were soon sick of the minister they had 
ordained, and used violence against him until they got 
him away, and obtained a dissolution of their society. 
Does not this, as well as the experience of Canterbury, 

• Christian History, vol. ii. p. 77— -79. 99. 



168 CHURCH HISTORY OF NEW ENGLAND. [CH. X. 

show the great evil of allowing the world to govern the 
church about religious ministers ? 

And where church and world are one, it is no better, 
as now appeared at Northampton. The excellent Mr. 
Edwards was settled there, with his grandfather Stod- 
dard, upon the opinion that the Lord's supper was a con- 
verting ordinance, and he had gone on fifteen years in 
that way, until he was fully convinced that it was con- 
trary to the word of God ; and he also found that gospel 
discipline could not be practised in such a way. No 
sooner was his change of mind discovered, in 1744, than 
most of his people were inflamed against him, and never 
would give him a hearing upon the reasons of his change 
of sentiments ; but they were resolute to have him dis- 
missed. As he could not get them to hear him preach 
upon the subject,he printed his thoughts upon it, in 1749, 
though most of them would not read his book. In it he 
says, " that baptism, by which the primitive converts 
were admitted into the church, was used as an exhibition 
ar.d token of their being visibly regenerated^ dead to sin, 
and alive to God. The saintship, godliness, and holiness 
of which, according to Scripture, professing Christians 
and visible saints do make a profession and have a visi- 
bility, is not any religion and virtue that is the result of 
common grace, or moral sincerity, (as it is called,) but 
saving grace.^^ And to prove this, he referred to Rom. 
ii. 29; vi. 1—4. Phil. iii. 3. Col. ii. 11, 12.* Though 
he did not design it, yet many others have been made 
Baptists by the same scriptures, and the same ideas from 
them. But Mr. Stoddard's doctrine had prevailed so far 
in that part of the country, that in all the county of Hamp- 
shire, which then included all our state west of Worcester 
county, not less than sixty miles wide and seventy miles 
long, there were but three ministers who did not hold 
that doctrine ; and the church at Northampton denied Mr. 
Edwards the liberty of going out of that county, for any . 
of those whom he was to choose to settle their contro- 
versy. At last they yielded that he might go out of that 

♦ On a right to Sacraments, p. 20—23. 



1745.] OPPOSITION TO WHITEFIELD. 169 

county for two, as each party was to choose five. But 
when the council met, in June, 1750, one of the churches 
whom Mr. Edwards sent to, had sent no delegate to the 
council, though their minister came and acted in the 
council, so that by the majority of one vote, Mr. Ed- 
wards was separated from the flock he dearly loved. 
Thus one of the best men in our land was rejected from 
his place and employment, only for coming into the be- 
lief that a profession of saving faith was necessary in all 
who came into communion in the church of Christ. But 
as this was evidently a good cause, so pod was with him 
in it, so that he afterwards wrote a book which opened 
the true nature of the liberty of the will of moral agents, 
beyond any thing that ever was published in latter ages ; 
and that and many other works of his are still greatly 
esteemed in Europe, as well as America. He was very 
useful in the ministry, until he died President of New 
Jersey College, March 22, 1758, in his 56th year. 

Mr. Whitefield came a second time into New England, 
in the fall of 1744 ; when such opposition appeared 
against him, as never was seen before against any minis- 
ter of the gospel in our land. The Corporation of Har- 
vard College soon published a testimony against him, 
which was followed with one from an association of mi- 
nisters at Weymouth, and another at Marlborough, with a 
third in the county of Barnstable, besides many indivi- 
duals ; and in February, 1745, Yale College did the like, 
and represented that he intended to root out all the stand- 
ing ministers in our land, and to introduce foreigners in 
their stead. This was so opposite to truth, that all his 
life was evidently spent in labouring for the conversion 
and edification of precious souls, while he left the building 
and government of churches to others ; though when per- 
sons were brought to a saving knowledge of Christ, they 
could not be easy under teachers who were strangers to 
him, for he says, '* A stranger will they not follow, but 
will flee from him ; for they know not the voice of 
strangers." And if many ministers in our land had not 
been strangers to Christ, how could they have acted as 
they did ? 

15 



170 CHURCH HISTORY OF NEW ENGLAND. [cH. X. 

Those who had cast Mr. Robbins out of their consocia- 
tion, for preaching to the Baptists without their consent, 
could not let him alone ; because while he continued a 
pastor of the first church in Branford, and yet was not 
with them, it weakened their power. Therefore, in May, 
1743, they received a complaint against him, signed by 
tsix of his people ; and they appointed a committee to go 
to him upon it, before he knew who the complainants 
were, or what they complained of. But when he found 
who they were, he went and gave them satisfaction, and 
they wrote an account of it to said committee, but they 
would come, and insisted upon it, that Mr. Robbins must 
go and be reconciled to their association. This he tried 
for without success. Yet, seeing what a storm was 
gathering, he drew three confessions, and went to another 
of their meetings, and offered them, wherein he went as 
far as he could towards giving them satisfaction, short of 
confessing that he broke the law of God in preaching to 
those Baptists as he did. But as he could not in con- 
science confess that, they rejected all his confessions. 
And in May, 1745, they received a larger complaint 
against him, without his having any previous notice of it, 
and another committee was sent to him, who prevailed 
with him to go and offer a fourth confession to their as- 
sociation, wherein he pleaded that his ignorance of its 
being a crime to preach to the Baptists as he did, might 
apologize for him, so that a reconciliation might be 
effected with them, and among his people. But they 
refused to be satisfied with any thing short of his confess- 
ing that he broke the law of God in preaching to the 
Baptists against their consent. He then went home and 
laid this confession before his society, who voted that it 
was sufficient, and they desired him to continue in the 
ministry with them, and also that no councils or commit- 
tees might be sent there again without their request. And 
his church met November 4, 1745, and renounced the 
Saybrook platform, and said, " We receive the Scriptures 
of the Old and New Testament, as the only perfect rule 
and platform of church government and discipline ;" 



1747.] PROCEEDINGS AGAINST MR. ROBBINS. 171 

though they did not renounce fellowship with the conso- 
ciated churches. 

This was worse in their view than all he had done be- 
fore ; and a much larger complaint was received against 
him than before, and a consociation was appointed to try. 
It at Branford, September 30, 1746 ; and Mr. Robbins 
was required " in the name of Christ" to appear before 
them. But he drew an answer to each article of their 
complaint, and laid them before his church, who chose a 
committee to lay a copy of their former votes before the 
consociation, and earnestly to deny their jurisdiction over 
tliem. This was accordingly done ; yet they resolved 
that Mr. Robbins was under their jurisdiction, and went 
on to hear accusations against him in his absence, and to 
condemn him in ten articles of his public teaching, with- 
out naming any witnesses, or any time or place when or 
where either of them were delivered. And concerning 
his conduct, they say, "He hath led off a party with 
him, to rise up against and separate from the ecclesiastical 
constitution of this colony, under which this church was 
peaceabb established ; reproachfully insinuating in a 
church meeting, that under the Saybrook platform it is 
king ar ociation in opposition to Jesus Christ, the only 
King ( f the church. In which articles, upon mature de- 
liberation, we judge the said Mr. Robbins is criminally 
guilty of the breach of the third, fifth, and ninth com- 
mands, and of many gospel rules, for which he ought to 
sive Christian satisfaction, by making a confession to the 
acceptance of this consociation."* This he was so far 
from doing, that he published a narrative of the whole 
affair at Boston, in which the reader may find all the 
above particulars. 

The consociation waited a year, and then met on Sep- 
tember 29, 1747, and after telling much of their lenity 
and his obstinacy, they say, '' This consociation do now 
upon the whole judge and determine the said Mr. Rob- 
bins unworthy the ministerial character and Christian 
communion ; and accordingly do, in the name of the 

* Robbins* Narrative, p. 28, 29 



172 CHURCH HISTORY OF NEW ENGLAND. [CH. X. 

Lord Jesus Christy according to the word of God, and 
the powers invested in tliis consociation by the ecclesias- 
tical constitution of this government, depose the said Mr. 
Philemon Robbins from his ministerial office, and minis- 
terial and pastoral relation to the first church in said 
Branford, and debar and suspend him from communion 
in any of the churches of our Lord Jesus Christ."* 
This is in an answer to Mr. Robbins, which they pub- 
lished in 1748 ; in which they say of his voting with his 
church to renounce the Say brook platform, " There was 
no more validity in such a vote, than there would have 
been in that, if the major part of the first society in 
Branford had voted to renounce the civil government of 
Connecticut."! And a petition was sent to their general 
court, that they would turn Mr. Robbins out of his meet- 
ing-house, that a regular minister might be settled there- 
in. But such glaring conduct opened their eyes, and 
they ordered a council to be called out of other counties, 
who prevailed with New Haven consociation to restore 
Mr. Robbins to a seat with them, which he held to his 
death in 1781 ; but his church sent no messenger with 
him. And their general court revived their former acts 
of toleration to dissenters, and ordered a new edition of 
their laws to be printed, which was done in 1750, out of 
which their late persecuting laws were left, without any 
express repeal of them. Governor Wolcot published a 
pamphlet against the Saybrook scheme ; and Governor 
Fitch endeavoured to explain away their power, which 
has since much declined. 

An end was thus put to their imprisoning men for 
preaching ; but still they were resolute for compelling all 
to support those parish ministers. Let it be observed, 
that the fathers of Plymouth colony held, that the minis- 
ters of Christ are to be supported only by his laws and 
influence, and not at all by the laws of men enforced by 
the sword of the magistrate ; and many who now came 
out in a separation from these churches, descended from 
those Plymouth fathers, and meant conscientiously to 

* Answer to Robbins, p. 117. •\ V. 86. 



1752.] IMPRISONMENT FOR TAXES. 173 

follow their good principles, in which others joined 
them ; but for so doing, they suffered much, for several 
years, until their oppressors found their own cause was 
weakened thereby, and so desisted. A short view of two 
places may give a general view of the whole. 

The minister of the first church in Norwich was set- 
tled in 1717, upon the old principles of New England; 
but in 1744, he procured a vote of the major part of the 
church, to admit communicants into it without so much 
as a written account of any inward change of heart at 
all. At the same time he openly declared his attachment 
to the Say brook platform, which the church renounced 
when they settled him. Therefore a large number of the 
church drew off, and formed another church, and settled 
another minister ; yet they were still taxed to the old 
minister, and many were imprisoned therefor. Of this, and 
their temper under their sufferings, a private letter from 
a widow of fifty-four years old may give some idea. 

" Norwich, Nov. 4, 1752. 
** Dear Son, 
" I have heard something of the trials among you of 
late, and I was grieved till I had strength to give up the 
case to God, and leave my burden there. And now I 
would tell you something of our trials. Your brother 
Samuel lay in prison twenty days. October 15, the col- 
lector came to our house, and took me away to prison 
about nine o'clock, in a dark rainy night. Brothers Hill 
and Sabin were brought there next night. We lay in 
prison thirteen days, and then were set at liberty, by 
what means I know not. Whilst I was there, a great 
many people came to see me ; and some said one thing 
and some another. O ! the innumerable snares and tempt- 
ations that beset me, more than I ever thought of before ! 
But, O ! the condescension of Heaven ! Though I was 
boiind when I was cast into this furnace, yet was I loosed, 
and found Jesus in the midst of the furnace with me. O, 
then I could give up my name, estate, family, life, and 
breath, freely to God. Now the prison looked like a 
palace to me. I could bless God for all the laughs and 
15* 



174 CHURCH HISTORY OF NEW ENGLAND. [CH. X. 

scoffs made at me. O the love that flowed out to all 
mankind ! Then I could forgive, as I would desire to be 
forgiven, and love my neighbour as myself. Deacon 
Griswold was put in prison the 8th of October, and yes- 
terday old brother Grover, and [they] are in pursuit of 
others ; all which calls for humiliation. This church 
hath appointed the 13th of November to be spent in 
prayer and, fasting on that account. I do remember my 
love to you and your wife, and the dear children of God 
with you, begging your prayers for us in such a day of 
trial. We are all in tolerable health, expecting to see 
you. These from your loving mother, 

" Elizabeth Backus." 

They afterwards imprisoned her brother for such taxes, 
while he was a member of their legislature ; and they 
went on in such ways for about eight years, until the 
spiritual weapons of truth and love vanquished those 
carnal weapons, which have not been so used in Norwich 
since. And the same may be observed of Canterbury. 
Mr. Elisha Paine was ordained pastor of a church on 
Long Island in May, 1752 ; but as he came over to Can- 
terbury the fall after, he was seized and imprisoned at 
Windham, November 21, 1752, for a tax to the minister 
whom the church rejected. Upon which he said, *' I 
cannot but marvel to see how soon the children will for- 
get the sword that drove their fathers into this land, and 
take hold of it as a jewel, and kill their grandchildren 
therewith. O that men could see how far this is from 
Christ's rule ! that all things, which we would have others 
do unto us, that we should do even so unto them. I be- 
lieve the same people, who put this authority into the 
hands of Mr. Cogswell, their minister, to put me into 
prison for not paying him for preaching, would think it 
very hard for the church 1 belong to, and am pastor of, 
if they should get the upper hand, and tax and imprison 
him, for what he should be so unjustly taxed at ; and yet 
I can see no other difl'erence, only because the power is 
in his hands ; for I suppose he has heard me as often as 
I ever have him, and yet he hath taken from me by force 



1752.] ELISHA PAINE IMPRISONED. 175 

two cows and one steer, and now my body held in pri- 
son, only because the power is in his hands." And on 
December 11, he wrote to the assessors of Canterbury, 
and reminded them of the cruelty of the two beasts at 
Rome, and then said, "What your prisoner requests of 
you is, a clear distinction between the ecclesiastical con- 
stitution of Connecticut, by which I am now held in pri- 
son, and those thrones or beasts, in the foundation, con- 
stitution, and support thereof. For if you can show, by 
Scripture and reason, that they do not all stand on the 
throne mentioned in Psalm xciv. 20, but that the latter is 
founded on the rock Christ Jesus, I will confess my fault, 
and soon clear myself of the prison. But if this consti- 
tution hath its rise from that throne, then come forth to 
the help of the Lord against the mighty ; for it is better 
to die for Christ, than to live against him. From an old 
friend to this civil constitution, and long your prisoner. 

Elisha Paine."* 

Five days after he was released ; but the extremity of a 
severe winter kept him long from his family, who suf- 
fered much in an unfinished house for want of his help. 
Mr. Solomon Paine published a book this year, to show 
" the difference between the church of Christ, and the 
churches established by law in Connecticut." And 
though they continued this oppression until 1771, yet 
their minister was then dismissed ; and many confessed 
their faults in those oppressions, and equal liberty has 
been enjoyed in Canterbury ever since. 

• Mr. Paine continued the pastor of his church on Long Island, 
till he died, in 1775, aged eighty-four. 



176 CHURCH HISTORY OF NEW ENGLAND. [[cH. XI. 



CHAPTER XI. 

The cause why Baptist churches increased in several places, though 
opposed by many — Two who were against them die — ^The corrap- 
tion of many exposed — EpiscopaUans try for power here — The 
great earthquake awakens many — More Baptist churches formed — 
A new revival of religion among them and others — Providence 
college constituted — Light given about baptism by Paedobaptists ; 
and by writings concerning religious establishments — The evil of 
them opened — Particularly at Boston — Universalism exposed — 
New revivals — Whitefield dies — Certificate laws exposed — The 
war comes on — The Baptists unite with their country in it — ^The 
Quakers did not 

When religion was revived in 1741, there were but 
nine Baptist churches in all Massachusetts government, 
and none in New Hampshire or Vermont. As Paedobap- 
tist instruments were chiefly used in that work, and the 
most of the old Baptists were not clear in the doctrines 
of grace, they were generally prejudiced against it. Yet 
the great change that was then wrought in many minds, 
was the evident cause of the spread of the Baptist prin- 
ciples in our land, which have increased ever since. The 
subjects of that work of grace embraced two ideas which 
produced this effect. The first is, that saving faith is ne- 
cessary to give any soul a true right to communion in the 
church of Christ. The second is, that there is no warrant 
for a halfway covenant therein. And as infants are ge- 
nerally in the state of nature when they are said to be 
brought into covenant, infant baptism expires before these 
principles. Yet, natural afl^ection, education, honour, 
gain, and self-righteousness, all conspire together to pre- 
judice people against becoming Baptists. It is not 
strange, therefore, that but few became such for many 
years. 

The pastor of the Baptist church in Boston was dark 
in doctrine, and opposed tlie revival of religion that began 



1752.] INCREASE OF BAPTIST CHURCHES, 177 

there in 1740 ; therefore a few of the church drew off, 
and formed another church in 1742, and ordained a pastor 
in 1743, who was a clear preacher of the gospel^ and 
many joined with them from adjacent towns. A second 
Baptist church was also formed and organized in Reho- 
both, in 1743. The like was done at Stonington in Con- 
necticut the same year. And they increased so much in 
New Jersey, that Mr. Dickinson, the first president of 
their college, wrote a pamphlet against them, which was 
printed both in New York and Boston, in 1746. But it 
was sent over to London, and Dr. Gill published an 
answer to it in 1749 ; to which Mr. Peter Clark replied 
in 1752 ; and this examination of the subject caused light 
to be spread in our land. 

More than threescore members of the separate church 
in Sturbridge, including all their officers, were baptized 
in 1749. Elder Ebenezer Moulton, of Brimfield, bap- 
tized the first part of them, and many others about the 
same time. In September that year, he baptized ten 
persons in Bridgwater, and three in Raynham. The 
month before, a controversy was brought into the sepa- 
rate church in the joining borders of Bridgwater and Mid- 
dleborough, which was managed in an unhappy manner, 
and served to prejudice many against the Baptist princi- 
ples ; yet they gradually prevailed, until their pastor and 
others were baptized in 1751, and others afterwards, who 
yet held communion with their old brethren for a number 
of years. Several lively preachers were received among 
the old Baptists in Narraganset, who had much success 
there ; and Baptist elders went from thence, and baptized 
many in the separate churches in Connecticut, and it 
seemed as though all those churches would become Bap- 
tists ; but for fear of it, fierce opposition was raised against 
what was called rebaptizing, which was declared to be a 
very wicked action, and some retracted it. This caused 
much unhappiness, and councils were called upon it, and 
a general meeting of churches at Exeter in May, 1753, 
and a larger one at Stonington in May, 1754 ; but they 
could not settle the controversy. Though the commun- 
ing of all real saints together appeared to be of great im- 



t'fS CHURCH HISTORY OF NEW ENGLAND. [cH. XI. 

portance, yet many found by degrees that it could not be 
done in that way ; for they saw that if they came to the 
Lord's supper with any who were only sprinkled in their 
infancy, it practically said they were baptized, when they 
believed in their consciences that they were not. And 
practical lying is a great sin. We ought to use all the 
freedom towards all men, and towards Christians especi- 
ally, that we can with a good conscience ; but neither 
Scripture nor reason can require us to violate our own 
consciences for any cause whatever. And upon these 
principles the first Baptist church in Middleborough was 
constituted, January 16, 1756, and their former pastor 
was installed in his office, June 23d following. This 
was the first Baptist church which was formed in an ex- 
tent of country of more than a hundred miles long, from 
Bellingham to the end of Cape Cod, and near fifty miles 
wide, between Boston and Rehoboth, in which are now 
above twenty churches. 

In two years before, gospel preachers from New York 
and New Jersey, had travelled several times to Newpoit 
and Swansea, and laboured among otir old Baptist 
churches with success ; and a reformation in doctrine and 
conduct followed, and also a friendly intercourse with 
our new churches. Mr. Solomon Paine, who had op- 
posed the Baptists much, died October 25, 1754, and Mr 
Thomas Stevenson, November 13, 1755, after which that 
opposition abated. But a cruel war now came on, which 
turned the minds of people off from the great concerns of 
the soul and eternity, to the confusions of this world. 
The ministers who had been against the late glorious 
work, were now using all their art to render the doctrines 
of sovereign grace odious ; and the doctrine of Jesus 
Christ being truly the Son of God, and justification by 
faith in his righteousness, was treated with scorn and con- 
tempt in a publication at Boston in 1755. And the same 
spirit appeared in Connecticut. The Baptist minister 
and church of Wallingford removed from thence in 1750 ; 
but when the Congregational minister, who had T>erse- 
cuted Mr. Robbins, died there in 1756, his people had 
great difficulties about settling another. Among twenty 



1758.] WALLINGFORD CASE. 179 

candidates, they could not agree about any one of them. 
Therefore, in the spring of 1758, they were advised to 
send to Cambridge, and they did so, and a man came 
highly recommended from thence, and the majority 
elected him for their pastor ; and appointed his ordination 
to be on October 1 1 . But instead of acting by Saybrook 
platform, they sent for such ministers as suited them, in 
their own county, and in other places, who were of their 
party. God says, ** Mark them which cause divisions 
and offences contrary to the doctrine which ye have 
learned, and avoid them ; for they that are such serve 
not our Lord Jesus Christ, but their own belly ; and by 
good words and fair speeches deceive the hearts of the 
simple." Rom. xvi. 17, 18. This word has been abun- 
dantly cast upon all men who have separated from minis- 
ters who were supported by force ; though they have paid 
no regard to two characters described in the text. The 
first is, them who cause divisions; the second is, their 
acting contrary to the doctrine which the Christian 
church have learned ; for Christ himself caused divisions 
between his church and the world. And because the 
ministers of Windham county ordained a candidate in 
Canterbury, in 1744, contrary to the minds of the ma- 
jority of the church, divisions and offences were caused 
thereby through the land. Another division was now 
coming on about doctrines; for some members of the 
church in Wallingford, had visited their candidate, and 
desired to know his thoughts, ** about original sin, and 
the saints' perseverance, the power of free-will, and fall- 
ing from grace," but he refused to tell them. As they 
were not willing to sit under such a teacher of souls, their 
consociation was convened at Wallingford the day before 
the ordination was to be, to hear and act upon a complaint 
exhibited against their candidate ; but he and his party 
protested against their meeting at that time, and refused 
to be tried by them. The ministers whom they had 
called, formed themselves into a council, and went into 
the meeting-house, and heard the candidate vindicate him- 
self, before judges that his accusers refused to be tried by.'' 
Though while they were there, they received a paper, 



180 CHURCH HISTORY OF NEW ENGLAND. [cH. XI. 

signed by ninety-five inhabitants of that parish, who pos- 
sessed about half the freehold estate therein, desiring them 
not to proceed in the ordination ; and also a message from 
their consociation, warning and beseeching them not then 
to proceed ; yet, in the face of all this, they went on and 
ordained him as the pastor of that parish. 

Such an instance was never before known in our land ; 
therefore the consociation adjourned, and called the 
southern consociation of Hartford county to meet with 
them ; but they could not bring said party to be tried by 
them ; therefore, at their meeting of April 3, 1759, they 
gave the sentence of noncommunion against the minister 
so ordained in Wallingford, and against the members of 
the church who should continue with him. They de- 
clared the ministers of their county who acted in that 
ordination to be disorderly persons, until they gave satis- 
faction for that offence ; and they were Joseph Noyes, 
Isaac Stiles, and Chauncy Whittlesey of New Haven, 
Samuel Whittlesey of Milford, Theophilus Hall of Meri- 
den, and Jonathan Todd of East Guildford. Two of 
these were sons of the old minister of Wallingford, and 
one of them was the tutor for whom David Brainerd was 
expelled from college. 

Mr. Todd and William Hart wrote in favour of these 
men, and Mr. Edward Eelles and Noah Hobart wrote 
against them ; and all the above things appear in their 
publications. Mr. Robbins was one of their judges, in 
an affair which affords useful lessons. Here we may see 
how SELF can blind the children of men. The scene of 
these actions was in the same town from whence all their 
actings against him originated. He only preached there 
occasionally ; they settled a minister in the parish. He 
acted against the desire of two ministers and forty-two in- 
habitants ; they against their consociation, and ninety-five 
inhabitants. In the first case the Saybrook scheme was 
fairly renounced, and the word of God taken in its room ; 
in the other they only protested against the meeting of 
the consociation at that time, but intended to be of it 
afterwards. These things caused a division in the town, 
and another church and minister were settled there ; two 



1762.] DANBURY CASE. 181 

Baptist churches also are since formed in Wallingford. 
A.nd their conduct produced like effects in other places. 

The preaching of Mr. Ebenezer White of Danbury, 
was not liked by a minor part of his hearers, and they 
went and complained of him to their association, and ad- 
vised to the calling of the consociation of that district to 
hear and act upon it. But when Mr. White heard of it, 
he called his church together, June 28, 1763, and they 
renounced the Saybrook platform, which many of them 
never liked, though they did not renounce communion 
with the churches who were under it. When the con-- 
sociation of the eastern district of Fairfield county met at 
Danbury in August, Mr. White and his church informed 
them of what they had done, and refused to be tried by 
them. Yet they would hear the case, and finding it to 
be very difficult, they adjourned, and called in the conso- 
ciation of the western district of that county to act with 
them. After other adjournments, and much labour, they 
at their meeting of March 27, 1764, rejected Mr. White 
and a large majority of his church, and held the minority 
as the church and society in Danbury, and refused to re- 
commend Mr. White as a preacher to any people, until 
he gave them satisfaction. But five ministers entered 
their protest against this last article, the first of whom 
was Mr. David Judson of Newtown, who, with his 
church, afterwards renounced the Saybrook platform. 
Thus those ministers caused divisions and offences, from 
place to place, by acting upon that arbitrary scheme. And 
there are now two Baptist churches in Danbury, and one 
in Newtown, with one hundred and twenty-five members 
in the three churches, and one hundred and four in the 
two in Wallingford. These were their numbers in 1802. 

What Dr. Chauncy and othei^s had published about 
bishops in each parish, encouraged the ministers who 
were ordained by bishops in England, to deny that any 
who were not so ordained could have "any just right to 
administer gospel ordinances. And they erected an Epis- 
<5opal church in Cambridge, near the college ; at the open- 
ing of which a discourse was delivered, which ciEj^tained 
bitter reflections upon the fathers of this country, for 

16 



182 CHURCH HISTORY OF SS£\V ENGLAND. [CH. XI. 

their separation from the church of England. To this 
Dr. Jonathan Mayhew of Boston published a smart 
answer, but a reply was returned, said to be. written by 
the Archbishop of Canterbury, This controversy was 
warmly carried on, until the American war came on, 
which issued in our independence of Britain. - 

The great earthquake, on the morning of November 
18, 1755, served to awaken a number of people, and that 
and other means were blessed for the conversion of seve- 
ral in thie time of the war that then came ort; The second* 
Baptist church in Middleborough was formed November 
16, 1757, and the third on August 4, 1761, and. pastors 
were ordained in each of them. Baptist churches were 
likewise formed and organized in 1761, in Norton and in 
Ashfield. ; .. ^ • , 

A revival of religion came on in the third Baptist 
church in Middleborough inJVIay, 1762^, and prevailed 
so through" all the summer, that people held frequent 
meetings on week-days as well as the Sabbaths, and 
great numbers were hopefully converted and added to the 
church ; and it spread among other denominations. Al- 
though many said they would all come to want, because 
they neglected their worldly business so much, yet a few 
seasonable showers, in a great drought, caused a double 
crop of corn, so that they had enough for themselves, 
and much to spare for others at a distance, where their 
crops were much cut short, which was very convincing 
to many. This work was much more pure, and people 
acted more understandingly, than in our former revivals , 
and if all would learn to seek first the kingdom of God, 
and his righteousness, they would find an addition of all 
needful good unto them. 

This work was very extensive afterwards in many 
parts of this land. It came on in Ipswich, under the 
ministry of Mr. John Cleaveland, near the close of 1763, 
and caused the addition of ninety communicants to his 
church in less than a year. And the work was great at 
Providence, Norwich, and many other places in 1764; 
and in March that year it was greater at Easthampton on 
Long Island, where one Jew was converted. And as a 



1769.] * BAPTIST COLLEGE FOUNDED. 183 

Baptist minister went through Woodstock in Connecti- 
cut, in December, 1763, he preached a sermon to a few 
people, one of whom was a young man, who had been a 
leader in vanity ; but he was then seized with conviction, 
and was converted in March after, upon which four of 
his old companions came to try if they could not draw 
him back to his old ways ; which they were so far from 
doing, that his labours with them produced a change in 
their minds ; a great work was wrought in the town, a 
Baptist church was formed there, and he was ordained 
their pastor in 1768. And other things concurred to open 
a wide door for the spread of Baptist principles in our 
land. 

Until now they had never had the government of any 
college, for the education of youth in human learning. 
Their churches in Pennsylvania and New Jersey had 
held an annual meeting to promote their welfare, ever 
since 1707 ; and it now appeared expedient to them, to 
endeavour to erect a college in Rhode Island government 
for the above purpose. Mr. James Manning, who was 
born in Elizabethtown, October 22, 1738, graduated at 
Princeton college in 1762, and ordained a minister of the 
gospel, appeared to them a suitable man to lead in. this 
work. Therefore, on a voyage to Halifax, he called at 
Newport, and proposed the affair to a number of Baptist 
gentlemen, and they liked it well ; and though they met 
with some opposition, yet they obtained a charter for a 
college, in February, 1764, from their legislature, in 
which the president was always to be a Baptist, and so 
were the majority of the corporation, though some of the 
Episcopal, Quaker, and Congregational denominations 
were to be of it. No religious test was ever to be im- 
posed upon the scholars, though great care was to be 
taken about their morals. 

Mr. Manning removed his family to Warren in July, 
where a Baptist church was then formed, and he minis- 
tered to them. In September, 1765, he was chosen pre- 
sident of the college, and diligently attended to the duties 
of it, until seven young gentlemen took their first degrees 
there, September 7, 1769. In the spring after the col- 



184 CHURCH HISTORY OF NEW ENGLAND. [CH. XI. 

lege was removed to Providence, where a large brick 
edifice was erected for it, and a house for the President, 
all by personal generosity ; and no government upon 
earth ever gave any thing towards said buildings, or for 
the college funds ; thougli vast sums had been given by 
the governments of Massachusetts and Connecticut to 
their colleges. But the buildings, library, and funds of 
this college, were all produced voluntarily, and chiefly 
from the inhabitants of Providence, many of whom 
sprung from the planters of the first Baptist church in 
America. O how far was this from the thoughts of Mas- 
sachusetts, when they banished Roger Williams for op- 
posing the use of force in religious affairs! 

Mr. Hezekiah Smith was a classmate with Manning, 
and was ordained a minister of the gospel. Having tra- 
velled and preached it to the southward as far as Georgia, 
he came into New England in the spring of 1764, and 
preached much, among various denominations, with an 
expectation of going back in the fall ; but a destitute pa- 
rish in Haverhill prevailed with him to stay and preach 
to them, which he did with success ; and a Baptist church 
was formed in the heart of the town. May 9, 17G5. 
Upon which many raised opposition against him, and 
things were published against the Baptists in general ; to 
which ansv/ers were returned ; and the more their prin- 
ciples were examined, the more they were embraced. 
Controversies among their opponents had a like effect; 
for in 1768, Dr. Joseph Bellamy began a dispute against 
the halfway covenant, which was pursued for several 
years. Dr. Moses Mather was one who wrote against 
him, and he held up the covenant with Abraham, as a 
covenant that all ought to be in, in order to use the means 
of grace for their conversion. But Dr. Bellamy replied, 
and said, '' the unbaptized have as good a right to read 
and hear the word of God, as the baptized have ; and as 
good a right to believe and embrace the gospel. For by 
Christ's last commission, the gospel is to be preached to 
all nations ; yea, to every creature ; and that previous to, 
and in order to prepare men for baptism. Mark xvi. 15, 
16. So that there is not the least need of being in his 



1769.] EFFORTS OF EPISCOPALIANS. 185 

external covenant, in order to have as good a right to hear 
and believe, and to be justified by the gospel, as any men 
on earth have ; for there is no difference. Rom. iii. 22."* 
And how strong is this reasoning for the baptism of be- 
lievers only ! But greater things were then before them. 

When the British court had determined to tax America, 
their bishops had great hopes of establishing their wor- 
ship upon it: and one of them then said, "We may as- 
sure ourselves that this benefit will flow to the church 
from our present most gracious sovereign, whenever pub- 
lic wisdom, public care, public justice, and piety shall 
advise the measure. This point obtained, the American 
church will soon go out of its infant state, be able to stand 
upon its own legs ; and without foreign help support and 
spread itself. Then the business of this society will have 
been brought to the happy issue intended. "t 

The society, to whom this was preached, had expended 
vast sums, for sixty-six years, to propagate what they 
called the gospel in America; and they now discovered 
what they were after; which was to have Episcopacy 
supported by force in our country. By the abstract at 
the end of this sermon, it appears that their society had 
then only seven ministers in the whole of North Carolina, 
when they had twenty-three in Massachusetts and Con- 
necticut. Yet their profession was, to send ministers to 
gospelize the heathen, or to teach others who had not a 
sufficient support for ministers among them. And Dr. 
Chandler, of New Jersey, now wrote upon the same argu- 
ment, which I before referred to ; and the danger of their 
succeeding appeared to be so great, that Dr. Chauncy 
wrote a large answer to him, wherein he said : 

" We are in principle against all civil establishments in 
religion ; and as we do not desire any establishment in 
support of our own religious sentiments or practice, we 
cannot reasonably be blamed, if we are not disposed to 
encourage one in favour of the Episcopal colonists. — It 



daff, 



Reply to Mather, p. 75. 

Sermon in London, February 20, 1767, by the Bishop of Lan- 

p. 24, 25. 

16* 



186 CHURCH HISTORY OF NEW ENGLAND. [CH. XI. 

does not appear to us, that God has intrusted the state 
with a right to make religious establishments. If the 
state in England has this delegated authority, must it not 
be owned, that the state in China, in Turkey, in Spain, 
has this authority also ? What should make the difference 
in the eye of true reason? Hath the state in England 
been distinguished by Heaven by any particular grant be- 
yond the state in other countries ? If it has, let the grant 
be produced. If it has not, all states have in common 
the same authority. And as they must severally be sup- 
posed to exert their authority in establishments conforma- 
ble to their own sentiments in religion ; what can the 
consequence be, but infinite damage to the cause of God 
and true religion ? And such in fact has been the conse- 
quence of these establishments in all ages, and in all 
places."* 

The general association of ministers in Connecticut 
published a letter of thanks to Dr. Chauncy, for writing 
this book, in a Boston paper, in 1768. But Chandler 
wrote again, and Chauncy replied, and said, " The reli- 
gion of Jesus has suffered more from the exercise of this 
pretended right, than from all other causes put together ; 
and it is, with me, past all doubt, that it will never be 
restored to its primitive purity, simplicity and glory, until 
religious establishments are so brought down as to be no 
more."t And yet he had published more, for thirty 
years, to uphold the Congregational establishments in 
New England, than any other man. And if any should 
plead that he held these not to be real establishments, thai 
plea cannot be truth, because they hold fast three princi- 
ples here, that are the foundation of all worldly establish- 
ments that ever were made under the name of Christianity. 
The first is, infant baptism, which lays bands upon child- 
ren before they can choose for themselves ; and educa- 
tion, honour, gain, and self-righteousness, hold them in 
that way all their days, in the general custom of the world. 
The second is, the supporting of religious teachers by 

* Answer to Chandler, p. 152, 1^3. 
t Reply, 1770, p. 144, 145. 



1 771. J A DRUNKARD FAVOURED. 187 

force, by the power of tlie magistrate. The third is, the 
allowing religious ministers a power of office which the 
people cannot give nor take away. The church of Rome, 
and the church of England, were built and are now up- 
held entirely by these three principles : and the Congre- 
gational churches that are established by law in Massa- 
chusetts and Connecticut hold each of them fast. As 
long as rulers force the people to support religious teachers, 
it bribes them to use all their influence in favour of such 
rulers, and this bribes rulers to continue in that way. 
And God says, " A gift doth blind the eyes of the wise, 
and pervert the words of the righteous." Deut. xvi. 19. 
And so many wise and righteous men have gone in that 
way, that it is very difficult for their children to get out 
of it. But the word of God points out a clear light, which 
is to direct our feet in the way of peace. And he gives a 
most solemn warning to all, against adding to, or taking 
from his words. Rev. xxii. 18, 19. And no men can 
force others to support any religious teachers, without 
adding to the Holy Scriptures, our only safe rule of con- 
duct. What vast expenses would be saved to worldly 
governments, if that evil was entirely renounced ! For 
the costs of legislatures to make laws about worship, 
parishes, and ministers, is a main part of the expenses of 
all governments who go in that way. Religious pretences 
have caused the most of the wars that have been in the 
world, under the name of Christianity ; and the expenses 
which are occasioned by wars, are as much as half of 
the support of government in Europe and America. 

Yet the holding of ministers above the churches is still 
a darling point in our country, against all the light which 
God has given us. For the minister of Bolton, in Wor- 
cester county, drank to excess on a sacrament day, so as 
to shock his whole congregation. His church called hinx 
to account for it, but he did not give them satisfaction. 
Three councils, one after another, were called about it, 
but they were all for continuing him in office there ; but 
as he had assumed the power to negative the acts of the 
church, and to dissolve their meeting, they called another, 
and chose a moderator and clerk, and made some propo- 



188 CHURCH HISTORY OF NEW ENGLAND. [CH. XI. 

sals to their minister, and adjourned. But as he gave 
them no satisfaction, they met on August 8, 1771, and 
dismissed him from them, and the town concurred in it. 

Upon this, ministers were much alarmed, and things 
were published against the church, as daring usurpers of 
an unwarrantable power ; upon which two editions of Mr. 
Wise's works were printed at Boston, to show what 
power the church once had. But the general convention 
of ministers at Boston, in May, 1773, published a pam- 
phlet, to try to prove that no church had a right to dismiss 
their minister, without the direction of a council therein. 
And in August following, a council of seven churches 
met at Bolton, and tried hard to have that minister restored 
again to his office there ; and because they could not 
obtain it, they printed their result at Boston, as their tes- 
timony against any such power in their churches. Dr. 
Chauncy was moderator of that council. 

In 1772, a man from England, by the way of New 
York, came to Boston, and artfully held up that Christ 
had paid the debt to justice for all mankind, so that none 
of them would suffer in hell after the day of judgment. 
This gave so great a shock to the ministers who held to 
general redemption, that they published nothing against 
him in ten years; but in 1782, an anonymous pamphlet 
came out in Boston against him. And Dr. Chauncy 
published a book in 1784, wherein he held forth, that the 
fire of hell would purge away the sins of all the race of 
Adam, so that they would be all saved, after ages of ages.* 
This the pamphlet, in 1782, had called purgatory.! 

Now an inspired apostle says, " If the blood of bulls, 
and of goats, and the ashes of an heifer sprinkling the 
unclean, sanctifieth to the purifying of the flesh ; how 
much more shall the blood of Christ, who through the 
eternal Spirit offered himself without spot to God, purge 
your conscience from dead works to serve the living 
God !" Heb. ix. 13, 14. This must be done in the pre- 
sent life, or else they who die in their sins will lift up 
their eyes in torment^ and find a great gulf fixed between 

• Salvation for all Men, p. 324. f Said pamphlet, p. *il. 



1774.] RELIGION AGAIN REVIVED. 189 

them and the righteous, which none can pass over. Luke 
xvi. 22 — 26. And what madness is it to hold that the 
fire of hell can purge away any sins, instead of the blood 
of Christ ! Dr. Jonathan Edwards published a full an- 
swer to Chauncy, in 1790. 

But let us return to more agreeable things. A Baptist 
church was formed at Newton in New Hampshire, in 
1755, and one at Haverhill, in 1765, which were the 
first that were formed anywhere northward of Boston. 
A great revival of religion then prevailed in New Hamp- 
shire, and the Baptist principle spread therein, until a 
Baptist church was constituted in Stratham, and a minis- 
ter was ordained there in 1771, and their increase has 
been great that way ever since. And a powerful work 
came on in Swansea and Rehoboth, which increased the 
Baptist churches there, and raised a new one in Dighton, 
which is since very large. Old churches gained great 
light now, about doctrines and gospel order, and more 
than twenty new churches were formed in New England^ 
in three years. And in the close of 1774, such a work 
came on in Providence, that Dr. Manning baptized an 
hundred and ten persons in nine months ; and many 
joined to other churches in that town, and the work was 
extensive in other places. 

Mr. Whitefield was taken to his rest before this, after 
his extraordinary labours, for thirty-four years, in Eng- 
land, Scotland, Ireland, and America. He came over 
seven voyages to our country, in the last of which he 
landed in South Carolina, in November, 1769, and went 
to Georgia. From thence he travelled through all the 
country, as far as the district of Maine ; and in fifty-eight 
days he preached fifty-one sermons, before he died at 
Newburyport, September 30, 1770 ; as appears in fune- 
ral sermons for him, and in his life published since. And 
how wonderful were these things ! 

The first Baptist church in Vermont was formed in 
Shaftsbury in 1768, and the second was in Pownal in 
1773. In the three following years, Baptist churches 
were constituted at Suffield, Ashford, Hampton, and Kil- 
lingly in Connecticut, andMedfield, Harvard, and Chehns- 



190 CHURCH HISTORY OF NEW ENGLAND. [cH. XI. 

ford in Massachusetts ; when the terrible calamities of 
the war could not stop this work. Neither could the ill- 
treatment which the Baptists , bad met with, turn them 
against their country, who had oppressed them ; for 
though they had received relief from the British court, 
several times, yet they saw that this was done for political 
ends, by men who now aimed to bring all America into 
bondage. And we shall here take a concise view of the 
partiality that was often discovered, even when our rulers 
pretended to relieve us. 

The certificate acts which were made from time to 
time, to exempt us from ministerial taxes, were often vio- 
lated by our oppressors, especially where new churches 
were formed. The Baptist church that was formed at 
Sturbridge in 1749, gave in certificates according to law, 
and yet they were all taxed to the parish minister ; and 
in two years five men were imprisoned for it at Wor- 
cester, and three oxen and eight cows were taken 
away, besides a great deal of other property. Several 
men sued for recompense, and at length judgment was 
given for them in one case ; but then other cases wera 
nonsuited, under the pretence that the actions were not 
commenced against the right persons. ,The Baptists 
judged that their damages in these cases were not less 
than four hundred dollars. And a representative from 
Sturbridge prevailed with our legislature to make a new 
law, in 1752, to exclude all Baptist churches from power 
to give legal certificates, until they had obtained certifi- 
cates from three other Baptist churches, that they es- 
teemed said church to be conscientiously Anabaptists ; 
that is, rebaptizers, which they never did believe. Yet, 
rather than to suffer continually, most of the Baptists 
conformed in some measure to their laws, until they were 
convinced that true help could not be had in that way, 
and therefore they concluded in 1773 to give no more 
certificates, and published their reasons for so doing. 

The town of Ashfield was planted in 1751, and a Bap- 
tist church was constituted and organized there in 1761, 
with a large majority of the inhabitants in their favour. 
'They had upheld worship there through all the perils of 



1770.] BAPTISTS PERSECUTED. 191 

a long war ; yet after it was over, others came in, and 
ordained a Congregational minister, and taxed the Baptist 
minister and his people for his support. One condition 
in the grant of the town was, that they should settle an 
orthodox minister, and build a meeting-house ; and as the 
Baptists were taxed for doing that for a Congregational 
minister, they paid it. But after they had done it, a law 
was made in 1768, which took the power out of the 
hand^ of the inhabitants, and put it into the hands of the 
proprietors, many of whom did not live in the town, to 
tax all the inhabitants of the town for the support of said 
minister, and to lay the tax wholly upon the lands, be 
they in whose hands they might, and to sell the lands if 
the owners refused to pay it. The word support was not 
in the original grant of the town from the government. 
Yet in 1770, three hundred and ninety-eight acres ofland, 
owned by the Baptists, was sold, because they refused to 
pay a tax laid contrary to the original grant of said lands. 
They sought to the legislature for relief, without any suc- 
cess, for near three years, and then sent to the king, m 
council, and got that law disannulled. But no sooner was 
the news of it published here, than a malicious prosecu- 
tion was commenced against the character of a chief fa- 
ther of that Baptist church ; and though he was fully 
acquitted upon trial, yet he got no recompense for his 
costs and trouble. This plainly discovers what wicked- 
ness is the consequence of supporting religious ministers 
by force. 

More of this appeared in other places. After the Bap- 
tist church was formed in Haverhill, in 1765, they gave 
in certificates to the other denomination according to law, 
and yet they were all taxed to them ; and in 1766, a large 
quantity of goods were taken from one of their society:; 
and they sued for recompense in several courts, until 
judgment was given in their favour in 1767, by our su- 
perior court. Their opponents had promised that this 
should be a final trial, yet they violated that promise, and 
procured another trial in June, 1769, when the case was 
turned against the Baptists, which cost them two hundred 
and fifty dollars. And they suffered much other ways 



192 CHURCH HISTORY OF NEW ENGLAND. [cH. XI. 

for several years, but they have been well treated since. 
At Montague they made distress upon the Baptist com- 
mittee, who signed their certificates, and not upon others ; 
and when they sued for recompense, the case was turned 
against them, both in their inferior and superior courts, 
upon a pretence that they could not witness for them- 
selves, though there were three of them, and if their 
names had not been in the lists, they could not have been 
exempted. And both there and in Haverhill case. Bap- 
tists were not admitted as witnesses of plain facts, because 
they were parties concerned^ though judges and jurors 
were as much so as they. The Baptists in Berwick and 
Goreham suffered much in these ways, as many others 
also did. And as their exempting law expired in 1774, 
another was made, which required that their certificates 
should be recorded in each parish where the Baptists 
lived, who must give four-pence for a copy of it, in order 
to clear themselves, which is three-pence sterling ; the 
same as was laid on a pound of tea, which brought on 
the war in America ! 

The Baptist churches began an annual association at 
Warren, September 8, 1767, who have done much to de- 
fend their privileges, as well as to unite and quicken each 
other in religion. And when they met at Medfield, Sep- 
tember 13, 1774, they chose an agent to go to Philadel- 
phia, when the first Congress was sitting there, to join 
with the Philadelphia association, to endeavour to secure 
our religious rights, while we united with our country in 
the defence of all our privileges. And when he came 
there, said association elected a large committee to help in 
the affair ; and they obtained a meeting of the four dele- 
gates from Massachusetts, before other members of Con- 
gress, in the evening of October 14 ; to whom a memorial 
of our grievances about religious matters was read. This, 
two of those delegates endeavoured to answer, and denied 
that we had any reason to complain on those accounts. 
But when leave was given for a reply, plain facts silenced 
that plea. They then shifted their plea, and would have 
all the blame of our sufferings laid upon executive officers, 
and they asserted that our legislature was entirely free 



1775.3 BATTLE OF LEXINGTON. 193 

from blame. Three of them joined in this plea, and one 
of them denied that it could be a case of conscience to re- 
fuse to give them certificates, and said it was a matter of 
conscience with them to support ministers by law, and 
that we denied them liberty of conscience, in denying 
their right to do it. But when our agent was allowed to 
speak, he brought up the case of Ashfield, where near 
four hundred acres of land were sold for a condition that 
was not in the original grant of the town, for which the 
blame lay directly on the legislature ; and if the king in 
council had not disannulled that law, the Baptists might 
have been robbed of all their lands, as far as any thing haa 
since appeared. He also told them that he could not in 
conscience give the certificates which they required, 
which would implicitly allow a power to man, which in 
his view belongs only to God. And said he, " Only allow 
us the liberty in the country that they have long enjoyed 
in Boston, and we ask no more." This was so plain, 
that said delegates promised to use their influence to- 
wards having that liberty granted to all our government. 

But as one of them returned before said agent got home, 
a report was spread in the country, that he had been to 
Philadelphia to try to break the union of these colonies 
in the defence of all their privileges. He therefore soon 
met our Baptist committee at Boston, who sent in a re- 
monstrance upon this subject to our provincial Congress 
at Cambridge, and they passed a resolve, which acquitted 
us of all blame in that affair ; and we are now to look into 
their following proceedings. 

A Congress, elected by the people in twelve colonies, 
met at Philadelphia, September 5, 1774, and sent a peti- 
tion to the king for the restoration and continuance of our 
former privileges, and also made the best preparations 
that they could to defend them ; but their petition was 
treated with contempt, and an army was sent to compel 
us to yield to be taxed where we were not represented, 
A part of the army was sent from Boston in the night, 
and on the morning of April 19, 1775, they killed eight 
men at Lexington, and some more at Concord. But the 
people arose against them, and they fled back the same 



194 CHURCH HISTORY OF NEW ENGLAND. ^CH. XI. 

night, and were confined in Boston eleven months, and 
then their army fled from thence by sea. And such things 
then took place in America, as never were seen upon 
earth before. A minister who came from England, and 
then lived at Roxbury, said, upon a view of our country 
at that time, 

*' Now some hundred thousand people are in a state of 
nature, and yet as still and peaceable, at present, as ever 
they were when government was in full vigour. We have 
neither legislators, nor magistrates, nor executive ofiicers. 
We have no officers but military ones ; of these we have 
a multitude, chosen by the people, and exercising them 
with more authority and spirit than ever any did who 
had commissions from a governor. The inhabitants are 
determined never to submit to the act destroying their 
charter, and are everywhere devoting themselves to 
arms."* And a man who was born in this country, and 
carefully observed the events in it, inserted a note in his 
private diary, in January, 1776, which he said, " Great 
and marvellous have been our dangers and our escapes. 
In the midst of the worst kind of wars, we have both 
peace and plenty. I scarce ever knew the country to be 
better off for provision. This is a state of trial, and the 
great changes which are passing over us, serve greatly to 
show what is in man. As every one saw himself to be 
interested in the war, men were forward enough to enlist 
into the army, and others to supply them ; so that perhaps 
no army was ever supplied more plentifully with provi- 
sion than ours has been." 

Yet a party spirit about religion still remained, and it 
was remarkably discovered in one place. A young Bap- 
tist minister was invited to preach in Pepperell, forty 
miles north-westerly from Boston, and it had so much 
effect, that a number of people met with a change ; 
another minister was sent for, and six persons declared 
their experiences before them, who were judged to be fit 
subjects for baptism. And on June 26, 1778, they met 
in a field, by the side of a river, for worship and the ad- 

* Gordon's History, vol. i. p. 427, 428. 



1778.] RIOT AT PEPPERELL. 195 

ministration of that ordinance. But in the midst of their 
worship, the chief men of the town came at the head of a 
mob and broke it up. The ministers tried to reason with 
them about their conduct, but in vain ; and a dog was 
carried into the river, and dipped, in contempt of their 
opinion. A gentleman of the town then invited the Bap- 
tists to his house, near another river, and they held their 
worship there ; but the chief men of the town followed 
them, and two dogs were plunged in that river ; and one 
young man dipped another there with scorn and derision 
of the Baptists ; and an officer of the town went into the 
house, and advised these ministers to depart immediately 
out of town for their own safety. They asked if their 
lives would be in danger if they did not go, but received 
no answer. But they secretly agreed with their friends 
to disperse, and to meet at another place of water ; and 
they did so, and those six persons were baptized, after 
which the mob offered them some further abuse. These 
things were laid before the Warren Association in Sep- 
tember, by whose direction an account of them was pub- 
lished in Boston, which the town of Pepperell answered, 
and the Baptists replied thereto, and made the town 
ashamf d of what they had done. 

At tlie same time an event took place which weakened 
the society of Quakers more than any thing had done 
before, since they first came into existence. With much 
art and labour, their church had become numerous in Eng- 
land and America, which they held to be but one church, 
and that all their children were born in it, and they did 
not allow them to hear any teachers but their own. And 
they had five houses for public worship in the town of 
Dartmouth, which then included what is now three towns. 
But after our war began, one of their most noted ministers 
published a pamphlet, to persuade them to pay what they 
were taxed for the war, to defend America against Britain. 
Upon which they dealt with him as a transgressor of the 
rules of their church, and they expelled him from it in 
1778. But this caused a division among them, and it 
reached to Philadelphia, and it opened a door for their 
vhildren to go to hear other teachers ; and two Baptist 



196 CHURCH HISTORY OF NEW ENGLAND. [cH. XH. 

churches have been formed since, where there were none 
before. 

The Baptists were so generally united with their 
country in the defence of their privileges, that when the 
general court at Boston passed an act, in October, 1778, 
to debar all men from returning into their government, 
whom tliey judged to be their enemies, and named three 
hundred and eleven men as such, there was not one Bap- 
tist among them. Yet there was scarce a Baptist mem- 
ber in the legislature who passed this act. 

In the same year a new plan of government was formed 
for Massachusetts, which took in their old taxing laws 
for ministers, who were exceeding earnest for its adoption ; 
but they then failed of their design. But they, by de- 
ceitful arts, at length obtained what they were after. And, 
in the mean time, Dr. Chauncy published a sermon in 
September, 1778, wherein he held up to the world, that 
the neglect of our legislature, to make an act to compel 
the people to make up to ministers what their salaries had 
lacked from the depreciation of our public currency, was 
an accursed things which caused the defeat of our army 
on Rhode Island ! 



CHAPTER XIL 

A new constitution formed — Unjust accusations against the Baptists 
— A plea of conscience against them — Ministers discover their mis- 
takes — The kingdom of Christ described — Connecticut schemes 
against it — Yet God now revived his work greatly — Methodism 
described — Bishops come over from England — Episcopacy abolish- 
ed in Virginia — A new constitution of government established in 
America — President Washington favours the Baptists — A great 
revival on our eastern coasts — Also to the westward. 

A CONVENTION met at Boston, September 1, 1779, to 
form a new constitution of government for us, and they 
chose a committee to make a draught for it, and adjourned. 



1779.] BAPTISTS FURTHER OPPRESSED. 197 

A general fast was appointed to pray for direction in the 
affair, on November 4; and on the 10th, the article was 
brought in, to give rulers power to support ministers by 
force ; and in order to get a vote for it, Mr. John Adams 
accused the Baptists of sending an agent to Philadelphia, 
when the first Congress was sitting there, to try to break 
the union of these colonies in the defence of all our pri- 
vileges. And Mr. Paine accused the Baptists of reading 
a long memorial there, in which were some things against 
our government, which he believed never existed. Many 
in the convention were greatly inflamed thereby, and a 
vote was obtained to adopt said article. And did not these 
men, ** fast for strife and debate, and to smite with the fist 
of wickedness ?" Isaiah Iviii. 4. 

As the Baptist agent was soon informed of these things, 
he wrote a narrative of the affair, naming his accusers, 
and challenging them to a fair hearing upon it before any 
proper judges, and published it in the Chronicle at Boston, 
December 2, 1779 ; and he has never heard of any answer 
since. Though when the first general court upon the 
constitution met at Boston, October 25, 1780, a chief 
minister of the town said in a sermon before them, ** I 
know there is diversity of sentiments respecting the ex- 
tent of civil power in religious matters. Instead of enter- 
ing into the dispute, may I be allowed from the warmth 
of my heart to recommend, where conscience is pleaded 
on both sides, mutual candour and love."* 

But do any men plead conscience for violating their 
own promises? Or are any conscientious in denying all 
the country the liberty which they have long enjoyed in 
Boston ? Yea, what do they do with their consciences in 
Boston, where the laws are made, since they are not en- 
forced there ? And if men call interest conscience, where 
is their religion? A just answer to these questions may be 
very serviceable. The views of another minister, who 
had a hand in forming our constitution, discover how far 
they were from right ideas about the kingdom of Christ; 
for he said to our general court, 

* Cooper's Sermon, p* 37, 38. 
17* 



lSi& CHURCH HISTORY OF NEW ENGLAND. [CH. Xll. 

*' The law of self-preservation will always justify op- 
posing a cruel and tyrannical imposition, except m here 
opposition is attended with greater evils than submission ; 
which is frequently the case where a few are oppressed 
by a large and powerful majority. This shows the 
reason why the primitive Christians did not oppose the 
cruel persecutions that were inflicted upon them by the 
heathen magistrates ; they were few compared with the 
heathen world, and for them to have attempted to resist 
their enemies by force, would have been like a small 
parcel of sheep endeavouring to oppose a large number of 
ravening wolves and savage beasts of prey ; it would 
without a miracle have brought upon them inevitable ruin 
and destruction. Hence the wise and prudent advice of 
our Saviour to them was, " When they persecute you in 
this city, flee ye to another."* 

But this is so opposite to truth, that our Lord said to 
his heathen judge, " My kingdom is not of this world: 
if my kingdom were of this world, then would my ser- 
vants fight, that I should not be delivered to the Jews ; 
but now is my kingdom not from thence." John xviii. 
36. And Paul says, '' The weapons of our warfare are 
not carnal, but mighty through God to the pulling down 
of strongholds, casting down imaginations, and every 
high thing that exalteth itself against the knowledge of 
God, and bringing into captivity every thought to the 
obedience of Christ." 2 Cor. x. 4, 5. Therefore all the 
use of carnal weapons, to support religious ministers, that 
ever has been in the world, has been a violation of the 
laws of Christ ; for he is the only head of his church, and 
each church that supports her ministers in the name of 
any earthly head, is a harlot. And the power of spiritual 
weapons was such, that God again revived his work in 
1779, and it prevailed so far for three years, as greatly to 
increase the old Baptist churches, and to form above 
thirty new ones in New England, besides many more in 
the southern parts of America. And as pure religion is 
directly against all offensive wars, and fills the people of 

* West's Election Sermon, May 29, 1776, p. 19. 



1784.] APOSTOLIC SUCCESSION. 199 

God with an earnest desire and pursuit of justice and 
equity, this revival had a great influence in procuring the 
peace of 1783. 

But as it came on, many discovered more of their own 
blindness ; for a minister of great note in Connecticut 
said to their legislature, " The pastors are orderly and 
regularly set apart to the ministry, by the laying on of the 
hands of the presbytery, or of those who have regularly 
derived office power, in a lineal succession, from the 
apostles and Jesus Christ." And though he knew that 
the first ministers in our country were ordained by their 
churches, and did not hold to such succession, yet he 
said, " These were all ordained before by the bishops in 
England."* And they had theirs from Rome, the mother 
of harlots, the great city which reigneth over the kings of 
the earth. Rev. xvii. 5. 18. Great Britain has lost all 
her power here, and our rulers have sworn to renounce 
all foreign power over America, and yet they compel the 
people to support ministers who claim a power of office 
from England. How shocking is this ! 

They also accuse us of renouncing the true God, be- 
cause we have renounced a successive baptism which 
came from Rome. For so many had been baptized in 
Connecticut, that their general association set one of their 
number to write against the Baptists ; and he said to them, 
'' When you rebaptize those in adult years, which we 
have baptized in their infancy, you and they jointly re- 
nounce that Father, Son, and Holy Ghost, whom we 
adore and worship, as the only living and true God, and 
on whom we depend for all our salvation. "t Whereas 
we have only renounced an invention of men, which 
came from Rome, and is never named in the word of God. 
Yet we are constantly complained of, because we cannot 
receive it as his ordinance. 

In the year 1784, the year in which Dr. Chauncy held 



* Election sermon at Hartford, May 8, 1783, by Ezra Stiles, D. D. 
President of Yale College, p, 58. 61. 

f An address to his Anabaptist brethren, by Joseph Huntingdon, 
D. D., 1783, p. 23. 



200 CHURCH HISTORY OF NEW ENGLAND. [cH. XII. 

up the doctrine of purgatory in Boston, laws were made 
in Connecticut to force people to support such ministers, 
and the like was soon done in Massachusetts. The chief 
rulers of New Hampshire, for many years, were not of 
the Congregational denomination, and therefore the peo- 
ple did not suffer so much from them as they did in 
Massachusetts and Connecticut, and so I have passed 
them over. And there is such a mixture in Vermont, 
that I have no account of great sufferings there. But 
the behaviour of various parties in England, at this time, 
may deserve some notice. 

Mr. John Wesley was with Mr. Whitefield in Oxford 
College, where they obtained the name of Methodists, 
because of their strict method of acting about religion ; 
and they appeared to be united in one cause, until Wesley 
came out against particular election and final perseverance, 
about 1739; after which Mr. Wesley travelled and la- 
boured earnestly, in England, Scotland, and Ireland, to 
promote a particular sect, until America became independ- 
ent of Britain ; and then he took the thirty -nine articles 
of the church of England, and reduced them to twenty- 
four, with new forms of prayer and discipline, and printed 
them in London, in 1784, and called them, "The Sunday 
service in North America ;" thus presuming to be a law- 
giver for this great country. Many of his followers met 
in Maryland, December 27, 1784, and drew up a pam- 
phlet, called, " A form of discipline for the Methodist Epis- 
copal church in America." They hold to three orders of 
office, one above another, called Bishops, Elders, and 
Deacons, besides preachers who are not ordained. They 
plainly give up the opinion of a lineal succession from the 
apostles, because it cannot be proved. They hold to per- 
fection in this life, and yet that saints may fall away and 
perish forever. They hold that Christ died equally for 
all mankind, and that no man is elected until he is con- 
verted. And if any one who was sprinkled in infancy is 
not satisfied with it, and will join with them, they will 
go into the water and baptize him. And they have 
preached these sentiments through these United States, 
and in Canada and Nova Scotia. Many have doubtless 



1786.] ORDINATION OF AMERICAN BISHOPS. 201 

been reformed by their means, and some converted ; but 
they readily receive awakened persons to communion, 
without a profession of regeneration. Hereby church 
and world are as really bound together as they were in 
old worldly establishments ; whereas the Son of God says 
to his children, "If ye were of the world, the world would 
love his own ; but because ye are not of the world, but I 
have chosen you out of the world, therefore the world 
hateth you." John xv. 19. He chose, or elected them 
out of the world, and so they are elect according to the 
foreknowledge of God the Father, through sanctification 
of the Spirit unto obedience, and sprinkling of the blood 
of Jesus Christ. 1 Pet. i. 2. God the Father hath 
chosen us in Christ, before the foundation of the world, 
that we should be holy, and without blame before him in 
love. Eph. i. 3, 4. He chose them that they should be 
holy, and not as they become holy in conversion. If 
our conversion and holiness were the cause of God's 
electing us, our salvation would be of works, and not of 
grace ; and this would also exclude all men from hope, 
who see that they are wholly under sin, and have natu- 
rally no good thing in them. 

There were many others in England that held to a 
lineal succession of office, who wanted to have power in 
America ; but as no bishop could be ordained in England, 
without swearing to the king's supremacy. Dr. Samuel 
Seabury went into Scotland, and obtained the name of 
Bishop of Connecticut, from men who claimed a succes- 
sion from bishops in England, who refused to swear alle- 
giance to King William, after he came to the throne in 
1689. But as this was not liked in England, letters were 
written to America about it, and one minister went over 
from New York, and another from Philadelphia, and a 
special act of Parliament then exempted them from said 
oath, and they were ordained bishops of the states where 
they belonged, to which they returned in 1786. So that 
America has men now, whom England allows to be regu- 
lar bishops, and who can make others so ; but as Britain 
cannot compel us to receive or support them, they have 
increased their denomination but very little anyw^here, 



202 CHURCH HISTORY OF NEW ENGLAND. [CH. XII. 

and they have but one minister in all the old colony of 
Plymouth ; and their establishment is abolished in Vir- 
ginia. 

That colony was first planted in 1607, the first of all 
our colonies, and the church of England had all the go- 
vernment there until 1775, when Britain commenced a war 
against us, in which dissenters from them prevailed, and 
took away the support of those ministers by law. And 
though they tried hard to regain their power afterwards, 
yet, in the beginning of 1786, a law was made, which 
said: 

" Well aware that Almighty God hath created the mind 
free ; that all attempts to influence it by temporal punish- 
ments or burdens, or by civil incapacitations, tend only to 
beget habits of hypocrisy and meanness, and are a depart- 
ure from the plan of the holy Author of our religion, who, 
being Lord both of body and mind, yet chose not to pro- 
pagate it by coercions on either, as was in his almighty 
power to do; that the impious presumption of legisla- 
tures and rulers, civil or ecclesiastical, who being them- 
selves but fallible and uninspired men, have assumed 
dominion over the faith of others, setting up their own 
opinions and modes of thinking as the only true and in- 
fallible, and as such endeavouring to impose them on 
others, have established and maintained false religions 
over the greatest part of the world, and through all time ; 
that to compel a man to furnish contributions of money 
for the propagation of opinions which he disbelieves is 
sinful and tyrannical ; that even the forcing him to sup- 
port this or that teacher of his own religious persuasion, 
is depriving him of the comfortable liberty of giving his 
contributions to the particular pastor whose morals he 
would make his pattern, and whose powers he feels most 
persuasive to righteousness, and is withdrawing from the 
ministry those temporal rewards, which, proceeding from 
an approbation of their personal conduct, are an additional 
incitement to earnest and unremitting labours for the in- 
struction of mankind ; that our civil rights have no depend- 
ence on our religious opinions, more than on our opinions 
^ in physics or geometry ; that therefore xhe proscribing 



1786.] LIBERTY OF CONSCIENCE IN VIRGINIA. 203 

any citizen as unworthy the public confidence, by laying 
upon him an incapacity of being called to offices of trust 
and emolument, unless he profess or renounce this or 
that religious opinion, is depriving him injuriously of 
those privileges and advantages to which, in common with 
his fellow-citizens, he has a natural right ; that it tends 
also to corrupt the principles of that very religion it is 
meant to encourage, by bribing with a monopoly of worldly 
honours and emoluments, those who will externally pro- 
fess and conform to it ; that though indeed those are 
criminal who do not withstand such temptations, yet 
neither are those innocent who lay the bait in their way ; 
that to suffer the civil magistrate to intrude his powers 
into the field of opinion, and to restrain the profession or 
propagation of principles on supposition of their ill ten- 
dency, is a dangerous fallacy, which at once destroys all 
religious liberty, because he, being of course judge of that 
tendency, will make his opinions the rule of judgment, 
and approve or condemn the sentiments of others, only as 
they shall square with or differ from his own ; that it is 
time enough for the rightful purposes of civil government 
for its officers to interfere when principles break out into 
overt acts against peace and good order ; and finally, that 
truth is great and will prevail if left to itself; that she is 
the proper and sufficient antagonist to error, and has 
nothing to fear from the conflict, unless by human inter- 
position, disarmed of her natural weapons, free argument 
and debate ; errors ceasing to be dangerous when it is 
permitted freely to contradict them. 

** Be it therefore enacted by the General Assembly, 
That no man shall be compelled to frequent or support 
any religious worship, place or ministry whatsoever, nor 
shall be enforced, restrained, molested, or burdened in his 
body or goods, nor shall otherwise suffer on account of 
his religious opinions or belief; but that all men shall be 
free to profess, and by argument to maintain, their opi- 
nions in matters of religion, and that the same shall in 
no wise diminish, enlarge, or affect their civil capacities. 

** And though we well know that this assembly, elected 
by the people for the ordinary purposes of legislation 



204 CHURCH HISTORY OF NEW ENGLAND. [CH. XII. 

only, have no power to restrain the acts of succeeding 
assemblies, constituted with powers equal to our own, 
and therefore to declare this act irrevocable, would be of 
no effect in law, yet we are free to declare, and do de- 
clare, that the rights hereby asserted are of the natural 
rights of mankind, and that if any act shall be hereafter 
passed to repeal the present, or to narrow its operation, 
such act will be an infringement of natural right."* 

Though many have imagined that such liberty favours 
infidelity, yet Christianity is in full favour of it ; and the 
power of the gospel, against all the powers of Rome, 
prevailed as far and farther than the Roman empire ex- 
tended, for tw^o hundred years. And Christianity has 
never appeared in the world, in its primitive purity and 
glory, since infant baptism was brought in, and after it 
the sword of the magistrate to support religious teachers. 
Yea, the foregoing declaration of Dr. Chauncy plainly 
says as much ; and the inconsistencies and contradictions, 
that he and others have been guilty of, serve to confirm 
the above observation. 

The credit of the paper money, which supported our 
war for several years, gradually declined, until it entirely 
failed in 1781 ; so that if a kind Providence had not 
opened other ways for us, the independence of America 
could not have been established. And when that was 
granted, private and public debts, and the fierce methods 
that were taken to recover them, brought on an insurrec- 
tion in Massachusetts, where the war began. It was then 
found to be necessary for a new plan to be formed for the 
government of all these states ; and this was done in 

1787. A large convention met at Boston, in January, 

1788, to consider of this new constitution, where men 
discovered what was in their hearts in various ways. 1 
before observed that a constitution for Massachusetts was 
formed in 1778, which was not accepted. But I would 
observe now, that when it was in suspense, a noted mi- 
nister said to our rulers, " Let the restraints of religion 
once be broken down, as they infallibly would be by 

* Jefferson's Notes on Virginia, p. 242 — ^44. 



1788.] INCONSISTENCY OF PAYSON. 205 

leaving the subject of public worship to the humours of 
the multitude, and we might well defy all human wisdom 
and power to support and preserve order and government 
in the state."* Yet this same man was in the Conven- 
tion of 1788, wherein much was said against adopting a 
constitution of government, which had no religious tests 
in it; and he was then in favour of the constitution, and 
to promote the adoption of it, he said, *' The' great object 
of religion being God supreme, and the seat of religion 
in man being the heart or conscience, that is, the reason 
God has given us, employed on our moral actions, in 
their most important consequences, as related to the tri- 
bunal of God, hence I infer that God alone is the God 
of the conscience, and, consequently, attempts to erect 
human tribunals for the consciences of men are impious 
encroachments upon the prerogatives of God."* 

Can these two paragraphs, from one man, possibly be 
reconciled together ? Yea, or can any men support mi- 
nisters by the sword of the magistrate, without acting con- 
trary to a good conscience ? The support of the ministers 
of Christ is as plainly a matter of conscience towards 
God, as any ordinance of his worship is. This I shall 
more clearly prove hereafter. In the mean time, the sen- 
timents and example of the greatest men in America de- 
serve our serious notice. 

After General Washington was established as Presi- 
dent of these United States, a general committee of the 
Baptist churches in Virginia presented an address to him, 
in August, 1789, wherein they expressed a high regard 
for him ; but a fear that our religious rights were not well 
secured in our new constitution of government. In an- 
swer to which, he assured them of his readiness to use 
his influence to make them more secure, and then said, 
" While I recollect with satisfaction, that the religious 
society of which you are members have been, throughout 
America, uniformly and almost unanimously the firm 
friends of civil liberty, and the persevering promoters pf 



* Payson's Election Sermon, May 27, 1778, p. 20. 
f Debates in Convention, p. 1 48. 
18 



206 CHURCH HISTORY OF NEW ENGLAND. [CH. XII. 

our glorious Revolution, I cannot hesitate 'o believe that 
they will be the faithful supporters of a free, yet efficient 
general government."* And an amendment to the consti- 
tution was made the next month, which says, 

" Congress shall make no law, establishing articles of 
faith, or a mode of worship, or prohibiting the free exer- 
cise of religion, or abridging the freedom of speech, or 
of the press, or the right of the people peaceably to as- 
semble, and to petition to the government for a redress 
of grievances." 

This was dated September 23, 1789; and it has been 
adopted by so many of the states, that it is part of the 
constitution of our general government, and yet Massachu- 
setts and Connecticut act contrary to it to this day. And 
so all the evils that worldly establishments have ever pro- 
duced ought to be considered as a warning to them ; for 
our Lord assured the Jews, that all the blood which had 
been shed by former persecutors, whom they imitated, 
should be required of them. Matt, xxiii. 29 — 35. And 
the blood that was shed at Boston, an hundred and forty 
years ago, brought the greatest reproach upon New Eng- 
land of any thing that was ever done in it. A mistaken 
idea of good, in maintaining the government of the church 
over the world, was the cause of that evil ; but the worst 
of men in our land have equal votes with the best, in 
our present government. A view of this caused many 
fathers in Boston to procure an act to abolish the use of 
force there for the support of religious ministers ; and all 
that is done of that nature in the country is contrary to 
that example, as well as to our national government. 

A work of the Spirit of God at this time discovered 
the glory of a free gospel ; for many new plantations on 
our eastern coasts had scarce any ministers at all to preach 
to them, as a view to worldly gain could not draw them 
there ; but a man who was born in 1734, and settled near 
Kennebec river, was converted in October, 1781, and 
then said, *' Now I began to see the base views I for- 
merly had of the Lord Jesus Christ, and of the plan of 

* Leiand's Virginia Chronicle, p. 47, 48. 



1790.] REVIVALS. 207 

salvation ; for when I had a discovery of actual sins, and 
of the danger I was exposed to thereby, I would repent 
and reform, and think what a glorious Saviour Christ 
w^as, and that some time or other he would save me from 
hell, and take me to glory, with a desire to be happy, but 
no desire to be holy. But, glory to God ! he now gave 
me another view of salvation. Now I saw his law to be 
holy, and loved it, though I and all my conduct was con- 
demned by it. Now I saw that God's justice did not 
strike against me as his creature, but as a sinner ; and 
that Christ died, not only to save from punishment, but 
from sin itself. I saw that Christ's office was not only 
to make men happy, but also to make them holy ; and 
the plan now looked beautiful to me ; and I had no desire 
to have the least tittle of it altered, but all my cry was to 
be conformed to this glorious plan." 

It appeared to him to be his duty to leave the care of 
his farm to his wife and children, and to go from house 
to house, for many miles round, to converse with all he 
could meet with, about the concerns of their souls and 
eternal salvation. And though many were stupid at first, 
yet in the beginning of 1782, powerful effects appeared, 
so that they set up religious meetings, and one after an- 
other came out into spiritual liberty, and he and others 
were led into the Baptist principles, even before they had 
seen a Baptist minister. But hearing of these things at a 
distance, some preachers went among them, and the work 
was promoted thereby, and it went on through the year 
1783. In May, 1784, a Baptist church was formed in 
Bowdoinham, and another in Thomaston, and pastors 
were settled in each of them. A church was also formed 
in Harpswell, January 20, 1785, and a pastor was or- 
dained there the fall after. These three churches began 
an association in 1787, which increased to six churches 
in 1790, and three hundred and seventeen members. 

These new churches had many secret and open enemies 
to encounter in a wilderness ; yet God was pleased to re- 
vive his work again in 1791, so that five churches were 
formed in that year, and four in 1792. And by August, 
1802, they had increased to forty-one churches, and 



20B CHURCH HISTORY OF NEW ENGLAND. [CH. XH. 

twenty-five ordained ministers, in the counties of Cum- 
berland, Lincoln, and Kennebec, and one thousand seven 
hundred and fifty-four members, besides many preachers 
who were not ordained. So many in eighteen years. In 
the mean time there was such a revival granted in arid 
near Swansea, in 1789, and on our western borders in 
that and the year before, that above five hundred persons 
were baptized in those places. To open still more clearly 
the nature of what these people call religion, I shall give 
a distinct account of one new church on our western 
borders. 

In the adjoining borders of Bethlehem, Sandisfield, and 
Tyringham, in the county of Berkshire, a number of 
people, who lived remote from parish meetings, set up a 
meeting among themselves, in 1784, to pray, sing, and to 
read sermons ; and they concluded not to admit any man 
who was not a Paedobaptist to carry on among them. 
And they went on in that way, until a man who was a 
Baptist came tp their meeting in the fall of 1787 ; and as 
he spake in public at times, they allowed him to do so 
once among them. This he did to their satisfaction, so 
that they desired him to proceed in that way, and such a 
blessing was granted on his labours, that a Baptist minis- 
ter was sent for in March, 1788, when nineteen persons 
were baptized and formed into a church, called the Second 
Baptist church in Sandisfield. And they increased to 
forty members, when Mr. Benjamin Baldwin was or- 
dained their pastor, June 9, 1790. They afterwards met 
with cruel oppression from the Congregational party, 
from which they in vain sought for relief in courts ; 
though their oppressors at length gave up such proceed- 
ings. Yet declension and coldness came on among the 
Baptists, until the work of God was again revived among 
them in June, 1798, and prevailed through the winter 
after. And they say, " conferences and lectures were at- 
tended in Sandisfield, Bethlehem, and Tyringham, and in 
the two last places almost every night in the week. 
Neither storms of snow, nor piercing cold could obstruct 
their attending divine worship. The most delicate cha- 
racters did not observe the severity of the weather, in 



1793.] DR. MANNING. 209 

following Jesus down the banks of Jordan into the liquid 
grave. This work appeared to go on with great solem- 
nity, and scarce an instance appeared of any overheated 
zeal, or flight of passion. Both sinners under conviction, 
and those who were newly brought into the liberty of the 
gospel, conversed in their meetings with the greatest free- 
dom ; they spake one at a time, in the most solemn and 
impressive manner. Their enemies were bound, and 
there was not a dog to move his tongue. It appeared 
also in the first church, and in neighbouring towns. In 
one year there were added to this church about sixty, and 
about as many to the first church, and some to other 
churches. In the following years, about twenty were 
added to our church each year. Our present number is 
one hundred and seventy-five, November 12, 1801." 



CHAPTER XIII. 

Manning's character and death — Others raised to supply his place — 
The increase of the Baptists makes others expose themselves — 
Cruelty shown to the Baptists — Their first church in Connecticut 
better treated — They increase there — Religion greatly revived 
through the country — Even to Virginia, Georgia, and Ken- 
tucky — A book from England reprinted against them — Remarks 
upon it. 

Dr. Manning was a faithful preacher of the gospel, and 
president of our college for twenty-five years, until he 
was called out of our world, July 29, 1791, in his fifty- 
third year. He was a good instructer in human learning, 
but at every commencement he gave a solemn charge to 
his scholars, never to presume to enter into the work of 
the ministry, until they were taught of God, and had 
reason to conclude that they had experienced a saving 
change of heart. And a tutor in the college, who ap- 
peared to have met with such a change in October, 1789, 
was instrumental of a revival of religion, both in the 

18* 



210 CHURCH HISTORY OF NEW ENGLAND. [CH. ill.. 

college and in the town, and he was called into the mi- 
nistry, and then was a president of the college eleven 
years. And then another tutor was hopefully converted, 
and called into the ministry, and has been president ever 
since. And I hope succeeding ages will follow these ex- 
amples. 

But as the Baptists increased much, in many parts of 
our land, a minister in the west parts of Massachusetts 
endeavoured to make an improvement upon the plan 
which Dr. Stiles had published in Connecticut ; and his 
book was so pleasing to many, that it passed six editions 
in about two years, the last of which was at Boston, in 
1793. His text is Matt. vii. 15, 16 ; and he tried all his 
art to represent all teachers in our land to be wolves in 
sheep's clothing, who were not ordained by ministers 
who hold a succession from England, and who do not re- 
gard parish lines. And he says, " A good shepherd at- 
tends to his own proper charge ; the wolf is a rapacious, 
prowling animal, not satisfied with taking out of one flock, 
he roams from flock to flock, and can never have enough." 
And of an uninterrupted succession from the apostles, he 
says, " It is by no means necessary, that by historical 
deduction we should prove an uninterrupted succession ; 
we have a right to presume it, until evidence appears to 
the contrary."* But God says, " Who hath required 
this at your hands to tread my courts ? Your hands are 
full o^hloodJ*^ Isaiah i. 12, 15. And the bloody hands 
of teachers in Rome and England could never convey 
just authority to any other ministers. 

This was so evident to the fathers of this country, that 
they allowed none to be pastors of their churches, but 
such as each church elected and ordained, as I before 
proved. And Mr. Cotton said, " The power of the mi- 
nisterial calling is not derived from ordination, whether 
Episcopal, or Presbyterial, or Congregational. The 
power of the ministerial calling is derived chiefly from 
Christ, furnishing his servants with gifts fit for the call- 
ing ; and nextly from the church (or congregation) who 

• Lathrop's Discourses, p. 26. 56. 



1 793.] MINISTERIAL POWER. Hi 

observing such whom the Lord hath gifted, do elect arid 
call them forth to come and help them."* 

From hence came the name Congregational, the mean- 
ing of which many have departed from, though they still 
lisurp the name. But it is well known in America, that 
it is the election of the people that gives our civil officer^ 
their power, and not the oaths which they take from 
Other officers. And ordination of ministers is no more 
than swearing them to be faithful in that office. Their 
being furnished with grace and gifts for it, is the most 
essential thing in the affair ; for an inspired apostle says, 
" As every man hath received the gift, even so ministei 
the same one to another, as good stewards of the manifold 
grace of God. If any man speak, let him speak as the 
oracles of God ; if any man minister, let him do it as of 
th6 ability which God giveth ; that God in all things may 
be glorified through Christ Jesus. The elders which 
ire among you I exhort, who am also an elder, and a 
\ritness of the sufferings of Christ, and also a partaker of 
the glory that shall be revealed; feed the flock of God 
which is among you, taking the oversight thereof, not by 
constraint, but willingly; not for filthy lucre, butof a ready 
mirid ; neither as being lords over God's heritage, but being 
ensamples to the flock. And when the chief Shepherd shall 
Appear, ye shall receive a crown of glory that fadeth not 
away. Likewise ye younger, submit yourselves unto the 
elder; yea, all of you be subject one to another, and 
be clothed with humility ; for God resisteth the proud, 
and giveth grace to the humble." 1 Pet. iv. 10, 11; 
V. 1—5. 

Here we may plainly see, that the gifts and graces 
which God bestows on men for the ministry, gives them 
their internal call to go into that work ; and the union of 
the church in calling and receiving them, and the acting 
as a united body, is the essence of the government which 
Christ has established in each of his churches. All men 
who claim a power of office above the churches, desire to 
be lords over God's heritage. And we must not forget 

* Answieir to Williams, part second, p. 83, 



212 CHURCH HISTORY OF NEW ENGLAND. [CH. XIII. 

that teachers are to be known by their fruits, and not by 
ordination. Thorns and thistles wound the flesh, or tear 
away the property of others ; which is done by impri- 
soning their persons, or taking away their goods unjustly. 
If we regard this rule, which Christ has given to know 
false teachers by, how plainly do they appear in our land ! 
A great many instances of imprisonment, and spoiling of 
goods, to support ministers whom the people did not 
choose, have been given already, and more are before us. 
The Baptist church in Barnstable was formed, June 20, 
1771, and they were not free of sufferings, though they 
were not great, until God revived his work there in 1781, 
and it increased their church and society, and they 
ordained a pastor therein, in 1788, who had preached to 
them five years. Yet in that time, and in two years 
after, more than a hundred and fifty dollars were forced 
from them for ministers whom they did not hear. But 
the committee of the Warren Association met at Boston, 
in January, 1791, and wrote to the ofl[icers of the parishes 
who oppressed them, in such a manner as caused them to 
refrain from proceeding in that way, though they did not 
restore the money which they had taken away unjustly. 
Much greater evils were soon after done in another place ; 
for a Baptist church was formed and organized in the 
south part of Harwich in 1757, and they built them a meet- 
ing-house, and carried on their worship for about forty 
years, when there was no Congregational minister in that 
parish. But when the Baptists were without a pastor, in 
the fall of 1792, a Congregational minister was ordained 
there, and the Baptists treated him in a friendly manner, 
while they still maintained their own worship, and soon 
got them another minister. Yet after they had done it, a 
few of the Congregational party, in the beginning of 1794, 
taxed all the Baptist church and society to their minister ; 
and near the close of 1795, they imprisoned six men for 
it, and forced away much property from others. This 
was so glaringly unjust, and even contrary to the law of 
the government, that the Baptists sued for recompense, 
in 1796, and obtained judgment in their favour, in their 
county court. But their oppressors appealed to their su- 



1^95.] NEW OPPRESSIONS. ti$ 

perior court, and obtained judgment against the Baptists,* 
who in the whole lost above five hundred dollars. False 
witnesses had an evident hand in this. And as the Con- 
gregational party found that their courts favoured themv 
they thought they might do as they pleased. 

An aged and pious Baptist deacon, who never was of 
the Congregational party, wrote to Boston, November 12, 
1799, and said, " On the 26th of last July, the collector 
of Harwich came and seized about four or five bushels of 
my rye, and carried it off, and sold it for one dollar, and 
made above two dollars charge on it; and on the 13th of 
August, the same collector, Edward Hall, came and seized 
about three tons of my hay, and carried it off, and sold it 
for forty-nine shillings, and returned me five shillings and 
sixpence. For all this I was taxed to their minister but 
seven shillings and a penny. I have given you as exact 
account as possible. These from yours in gospel bonds, 

Abner Chase." 

The rye was taken out of the field before it was threshed, 
so that the exact quantity was not known. Now the 
only reason that is given in our constitution of govern- 
liient, for empowering rulers to support teachers by force, 
is because '* the happiness of a people, and the good 
order of civil government essentially depend upon piety, 
religion, and morality." But how opposite hereto is the 
above conduct! Our Lord says, " All things w^hatsoeve^r 
ye would that men should do to you, do ye even so to 
them ; for this is the law and the prophets." Mat. vii. 
12. And is there one man among us, who would be 
willing to be compelled to support any teacher that he 
never chose ? Yet this is the natural consequence of 
allowing any men to support teachers by the sword of 
the magistrate. And this practice has caused the efl['usion 
of blood among all nations, more than any other means 
in the world. And the combination of rulers and teachers 
herein, I believe, is the beast and false prophet, which 
will finally be cast into the burning lake. Rev. xix. 20. 
When this shall be done, the glory of the latter day will 
come on, as it is described in the next chapter; though 
this great event is freely left with Him to whom it belongs. 



214 CHURCH HISTORY OF NEW ENGLAND. [cH. XIII. 

But as God never allowed Israel to use any force for the 
support of his priests, how can any be willing to use 
compulsion for the support of religious ministers ? No 
man can be satisfied that others have a right to take away 
his property for nothing, yea, and worse than nothing. 

Any Congregational minister may avoid oppressing the 
people, if he will. This appeared plain in the case of 
the first Baptist church in Connecticut. It was formed 
about 1705, in the town of Groton, under the ministry 
of Mr. Valentine Wightman. They suffered some at first, 
but when Mr. John Owen became the minister of the 
town, he was not for forcing any money from the Baptists ; 
and when the great revival of religion came on, he and 
Wightman were agreed in it, until the latter died in 1747. 
His son, Timothy Wightman, was ordained in his place, 
May 20, 1756, and he was a faithful and successful minis- 
ter, until he died joyfully, November 14, 1796, aged near 
78, when he left 215 members in his church. After 
which, his son, John Gano Wightman, succeeded him in 
that office. A daughter of their first pastor married a Mr. 
Rathbun, two of whose sons, and two of his grandsons, 
are ordained Baptist ministers, and so have been some 
others of the Wightman family. 

Their first minister assisted in forming a Baptist church 
in Stonington, in 1743, and a second was formed there in 
1765. But a number there and more in Groton were 
then for continuing the communion of the two denomina- 
tions together, and many churches were formed upon 
that plan ; and they began a yearly meeting in 1785, 
called. The Groton Conference. But they have given up 
mixed communion in later years, and are come into con- 
nexion with the rest of our associations. 

Much declension and coldness about religion came on 
in 1797, which was lamented by the faithful of different 
denominations ; but a great work came on in the spring 
of 1798, in many parts of America. It began at Mans- 
field in Connecticut, in a remarkable manner. A letter 
from Windham in October mentions it, and says, *' The 
Spirit of the Lord seemed to sweep all before it, like an 
overflowing flood, though with very little noise or crying 



1798.] REVIVALS IN CONNECTICUT. 215 

out. It was wonderful to see the surprising alteration in 
that place in so short a time. I conclude there are not 
less than an hundred souls converted in that town since 
the work began. It soon after began in Hampton, but 
did not spread with that degree of rapidity as it did in 
Mansfield. The same happy work has lately taken place 
in Ashford." Soon after this, Hartford, their capital 
city, experienced the like work among the Congrega- 
tional and Baptist societies. A Presbyterian minister, 
who went from Massachusetts to a town above them, said 
on February 6, 1799, *' I stopped at Hartford, and 
preached five sermons. The spirit of hearing at Hart- 
ford is greater than any representations which have been 
made. Young people of both sexes flock by hundreds, 
and the prospect is flattering in the extreme. Conference 
meetings are held every night in different private houses. 
In Mr. Strong's society sixty are thought to be under con- 
viction, and twenty have been hopefully brought into gos- 
pel liberty. In* Mr. Nelson's thirty, and some in Mr. 
Flint's. This sacred flame has spread into many neigh- 
bouring towns, and the pious are flocking into Hartford 
to be eye-witnesses of this glorious work. I have felt 
myself so much engaged in preaching, visiting, and con- 
versing with old and young, that my attention has been 
literally taken off from wife, children, flock, and bodily 
infirmities." It was said that this work spread, more or 
less, into an hundred towns in Connecticut. 

In April, 1798, Mr. Blood, pastor of a Baptist church 
at Shaftsbury in Vermont, had his soul greatly affected 
with the low state of religion among them, with earnest 
cries that God would pour out his Spirit upon the souls 
of men, and save them from sin and ruin. In July fol- 
lowing, a person who had been converted before, came 
forward in baptism ; and her declaration and example 
awakened many others, and four were baptized in Au- 
gust, and seventeen in September. And the work went 
on in such a manner, that on February 21, 1799, he said, 
*• The whole number added to this church, since last 

* Nelson's church are Baptista. 



216 CHURCH HISTORY OF NEW ENGLAND. [cH. XHI. 

May, is one hundred and seventy-five ; twenty-five by 
letter and other ways, and one hundred and fifty by bap- 
tism. Our whole number is three hundred and forty-six. 
Many of this number are removed into different parts of 
the country ; there are, however, nearly three hundred 
that Hve in the vicinity, the remotest of them not more 
than six miles from our meeting-house. There are also 
about seventy added to the west church in this town since 
the work began ; and thirteen to the east church. In 
years past there has not been the most cordial fellowship 
between the three churches in this town ; but the Lord 
has now effected a happy union between us. On the 
last Lord's-day in January, we all met at one communion 
table. That happy day my soul had desired for years. 
Nothing but experience could have made me believe it 
possible, that I could have felt so much solid delight, an- 
ticipated so much trouble, and rejoiced with so much 
trembling, at one and the same time. That day I trust 
will never be forgotten by me. In about two months after 
the work began, the whole town seemed to be affected. 
Conference meetings were attended two or three times in 
a week in almost every neighbourhood ; and it was sur- 
prising to me, that scarcely a single instance appeared of 
any overheated zeal, or flight of passion. Both sinners 
under conviction, and those newly brought into the liberty 
of the gospel, conversed in their meetings with the great- 
est freedom ; they spake one at a time a few words, in 
the most solemn manner I ever heard people in my life. 
And in general they spake so low, that their assemblies 
must be perfectly still, or they could not hear them ; yet 
a remarkable power attended their conversation. Sinners 
would tremble as though they felt themselves in the im- 
mediate presence of the great Jehovah. Some of all 
ranks and characters among us have been taken ; from 
the most respectable members of society, to the vilest in 
the place. Some of our most noted Deists have bowed 
the knee to King Jesus; and a number of Universalists 
have forsaken their delusions, and embraced the truth." 
And when the Shaftsbury Association met in June, 1799, 
they had accounts that two hundred and fifty-nine had 



1799.3 REVIVALS DESCRIBED. 217 

been added in the year, to the three churches in Shafts- 
bury, and not one member had died in that time. Also 
that the addition to their whole association that year was 
seven hundred and thirty-two. 

This work was also great on our eastern coasts. Mr. 
Peter Powers, a Congregational minister on Deer Island 
in Penobscot Bay, wrote from thence, March 20, 1799, 
and said, " In the beginning of June last, I was called to 
Mount Desert to administer sacraments to a church who 
have not a stated pastor, and tarried with them about nine 
days; when, in preaching my second sermon, the glory 
of the Lord came down in a wonderful manner. One 
convicted, and hopefully converted under the sermon, 
was added to the church about two days after, and three 
others who had before obtained a hope. Three months 
after this I went again to administer the Lord's supper, 
at which time I admitted twenty-eight who had hopefully 
been brought home in the interval. The work of con- 
viction was then going on powerfully in the town, and 
spreading into those adjoining on the same island. Our 
association had licensed dear Mr. Ebenezer Eaton to 
preach, who improved his talent, labouring night and 
day among them, whom the Lord remarkably owned. 
How many have been brought out since I was there, I 
am not informed ; but according to the best accounts, 
there are many. The Lord multiply the number, and add 
to the church of such as shall be saved. 

*' I now come a little nearer home. In the beginning 
of winter, this glorious work began in Sedgwick, under 
the pastoral care of the Rev. Daniel Merrill. Perhaps 
there hath not been a work so powerful, and so much like 
the work fifty-eight years ago. In a time of such extra- 
ordinaries, it could not reasonably be expected but some 
things would be a little wild and incoherent, considering 
the various tempers, infirmities, and dispositions of man- 
kind : but I believe my young dear brother Merrill, to- 
gether with experienced Christians, were very careful to 
distinguish the precious from the vile ; to correct errors, 
to set them in the way of His steps, so that there appears 
to be no prevalence of enthusiasm among them, accord- 

19 



218 CHURCH HISTORY OF NEW ENGLAND. [cH. Xltl. 

ing to the best information. How great the number is 
of those who have been brought to hope, I am not able 
to give any tolerable account. Some say there are about 
an hundred, others about double that number; I believe 
they are all very uncertain. Blessed be God, the work 
is yet going on there, though not with equal rapidity. 

*' And now, dear sir, let your imagination paint to 
your view the striking scene of a hundred souls, men, 
women, and children, at the same time under the work 
of the law. The tears, sobs, groans, and cries issuing 
from scores at a time ! All the terrors of the law crowd- 
ing and pressing in upon them; their sins, in infinite 
number and aggravations, staring them in the face ; all 
their old vain hopes gone, and cut off, and every refuge 
failing ! Hear them freely confessing their old abomina- 
tions, their former enmity to the great doctrines of ori- 
ginal sin, election, the sovereignty of divine free grace, the 
power of God displayed in effectual vocation ; above all, 
the justice of God in their damnation ! How often are 
souls brought out into peace and comfort of the love of 
God, and the sweet consolations of the Holy Spirit ! The 
dead hear the voice of the Son of God, and live. Children 
are brought to cry, ' Hosanna to the Son of David.' In- 
deed this glorious work has been wonderful among child- 
ren ; and God has made instruments of them to perfect 
praise in carrying on his work. 

" This blessed work of God has begun in Blue Hill; 
but as yet has not gained the ascendency. I shall there- 
fore come to my own dear people of Deer Isle. And 
here, perhaps, the work is as remarkable as at Sedgwick, 
but not so rapid. Not more than eight months ago it ap- 
peared to me that religion was near expiring among us, 
except in a very handful of professors. Deism had taken 
an unaccountable stride, and spread itself over a great 
number of the inhabitants. And now, no Bible, no Christ; 
but the Christian religion, and Christians, were the song 
of the drunkard ; and every drunkard, and every vice, was 
deemed harmless, and inoffensive to God. I had no 
reason to think but by the next annual meeting of the 
town, they would vote the gospel out from them. When 



1799.] REVIVALS DESCRIBED. 219 

the afore-mentioned work at Penobscot and Mount Desert 
was going on, it seemed to have no influence on our 
people. This, you may be sure, was very grievous to 
me. However, I think I was enabled to bear witness to 
the truth with great freedom. In October, I perceived a 
more close attention to the word, but nothing special as 
yet. After I was confined to my house, the work beg?n 
to appear ; and though I could not go abroad to preach at 
the meeting-house, there was seldom a day but more or 
less visited me under their trouble, and I preached in my 
own house when I was not able to stand on my feet. At 
length we had the assistance of Mr. E. Eaton, whom God 
remarkably owns. I believe th-ere are about forty men, 
women, and children, who have obtained a hope; and 
great numbers are under pressing conviction. The work 
is now on the increase. May the Lord continue and still 
increase it, till they are all brought in. The mouth of 
deism is at present stopped, and against the children of 
Israel not so much as a dog is suffered to move his 
tongue." 

A Bnptist minister of Lyme 4n Connecticut, on June 
30, 1799, wrote to Boston, and said, *' Though the 
severity of last winter was tedious, yet I have not heard 
any ohp complain, or shrink at the cross, on account of 
the coldness of the weather. This work has been glo- 
riously carried on in the spirit of love. In the first part 
of it, there was great crying out, but it gradually subsided 
into free deliberate conversation on the dreadful situation 
they were in by nature, and their full determination to 
continue seeking till they should find him of whom 
Moses and the prophets did write. I never saw less op- 
position to any work of God I ever was acquainted with. 
More than a hundred we hope have received the grace of 
God, and more than eighty have joined with our church. 
The present number of members is three hundred and 
thirty-six." 

Extracts from these and other letters were printed in a 
pamphlet at Boston, and afterwards at Philadelphia. At 
the same time they had a great work among the Baptists 
near Kennebec river. Elder James Potter, the instru- 



220 CHURCH HISTORY OF NEW ENGLAND. [CH. XIII. 

inent of beginning the revival there, had ninety-seven 
members added to his church in Bowdoin, in 1798 and 
1799 ; and five hundred and seventy-five were then added 
to the whole of their association. And Boston, Bridg- 
water, Middleborough, and many other places had a share 
of these blessings ; and so had some places to the south- 
ward. 

I received a letter from Elder Benjamin Watkins of 
Virginia, dated June 30, 1801, in which he says, '' I have 
lived to see several revivals in our parts, but the last has 
been the greatest, which originated about two years ago, 
in several churches belonging to the middle district asso- 
ciation. Before the revival began, wickedness had gotten 
to a great height. Deism and irreligion abounded on 
every hand. Professors had become very carnal, many 
had apostatized, so that there were but a few names in 
Sardis who had not defiled their garments ; so that I had 
some awful fears about our condition and was dreading 
that some great judgment would befall our wretched land. 
But, contrary to my fears, the Lord visited us in a way of 
mercy, by stirring up his church often to assemble to- 
gether, and to carry on worship by prayer and fasting, 
called prayer meetings. And he came amongst us, and 
the sacred flame has spread in various parts of Virginia ; 
so that we may truly say. The lines are fallen unto us in 
pleasant places, and we have a goodly heritage. 

''Our church, called Spring Creek, has an addition by 
baptism, since the revival began, of upwards of two hun- 
dred members ; brother Clay's about the same number, or 
more; brother Smith's about an hundred; Tomahawk 
Church about fifty ; Skinquarter near an hundred ; Elder 
W^ebber's church two hundred or more ; and several other , 
churches have had some smart additions. The work has 
chiefly been among the young people ; there has not been 
nigh so much noise amongst us, as there was in 1785 
and 1786. Many would come and give a declaration of 
the work of God upon their souls, that made no noise at 
all ; and, what was remarkable, a number of children, 
from ten to fifteen years of age, would come and tell of 
the goodness of God, while the old people, who had lived 



1800.] REVIVALS IN VIRGINIA. 221 

to see several revivals, are still left out, exposed to the 
wrath and displeasure of God." 

All the churches mentioned above, are in the three 
counties of Powhatan, Chesterfield, and Goochland, in 
the middle part of Virginia, a little above the city of 
Richmond, their capital. I had much delight in preach- 
ing in all of them, when I was there in the spring of 
1789, when they had about two hundred Baptist churches 
in the whole of Virginia. And the work has been great 
since in many places farther southward. A minister in 
the upper part of Georgia wrote to his friend in Savan- 
nah, November 17, 1801, and said, " several churches 
here, within three or four months past, have received and 
baptized from twenty to fifty persons ; and one in Elbert 
county has had an addition by baptism of about an hun- 
dred and forty. And according to the best accounts from 
Kentucky, there have been added to the Baptist churches, 
since last March, near six thousand, while multitudes 
were joining to the Methodists and Presbyterians." 

This was put into our public papers, and sent into all 
the country. Those who held to infant baptism were 
very uneasy under such things, which they discovered in 
a remarkable manner; for early in 1802, a book from 
England was reprinted at Exeter, in New Hampshire, 
written by a minister who had been a Baptist, who held 
up to the world, that the greatest writers in England 
against infant baptism were guilty of sophistry and deceit 
in their arguments, as he had clearly found by experience. 
And it was said that this testimony had been published 
seven years in England, and no answer had been made to 
it. This was so wonderful, that it passed four or five 
editions in about a year, in the different States of New 
England. But when this glorying was at the highest, an 
answer came out of the press at Boston, in December, 
1802, which was first published in London the same year 
that the first book came out there. The facts here 
follow. 

Mr. Peter Edwards was first a zealous advocate for in- 
fant baptism in London, and then turned suddenly from 
it; became a Baptist preacher, and was ordained in a 

19* 



222 CHURCH HISTORY OF NEW ENGLAND. [CH. XIII 

Baptist church near Portsmouth in England ; but in about 
ten years he changed again, and published this book, to 
give the reasons for his renouncing the principles of the 
Baptists, in the beginning of 1795 ; and Dr. Joseph Jen- 
kins of London answered him the same year. Edwards 
holds up, with much confidence, that faith and repentance 
were required of all adult persons, in order for circumci- 
sion as well as baptism ; and therefore that all which is 
said in the gospel about the baptizing of believers, is no 
argument against believers having their infants baptized. 
He accuseth the Baptists in general of denying the use 
of inferences and consequences, in arguments for infant 
baptism, but of using them against that practice, which 
he calls sophistry and deceit. Having disarmed the Bap- 
tists, as he imagined, he lays down his foundation in 
these words: "1. God has instituted in his church the 
membership of infants, and admitted them to it by a reli- 
gious rite. 2. The church membership of infants was 
never set aside by God or man; but continues in force, 
under the sanction of God, to the present day." p. 90. 

But as the Baptists never denied the true use of infer- 
ences and consequences in any argument, the charge of 
deceit and sophistry must be turned back upon him who 
advanced it ; and whether his foundation can stand, may 
be judged of by the following things. 

1. Circumcision was not known in the world, for above 
two thousand years after it was created ; and who will 
say that God had no church in the world for all that 
time ? Yea, when circumcision was instituted, Lot and 
other righteous men had no concern in it ; neither had 
any females among the posterity of Abraham, though wo- 
men are baptized under the gospel as well ^s men. 2. 
God said to Israel, '* The life of the flesh is in the bloody 
and I have given it to you upon the altar, to make an 
atonement for your souls." Lev. xvii. 11. And no 
worship was ever accepted of God from the beginning 
without blood in sacrifices. Abraham shed his own blood 
in circumcision, as the father of all believers in all na- 
tions. Rom. iv. 18. And thus he was a type of Christ, 
who shed his blood to atone for the sins of all true be 



1802.] REMARKS ON INFANT BAPTISM. 223 

lie vers, even to the end of the world. 3. Abraham had 
no right to circumcise any male but such as were born i^ 
his house, or bought with his money ; and he circum- 
cised all the men of his house, the same day that he cir- 
cumcised himself, of whom he had before three hundred 
and eighteen soldiers. Gen. xiv. 14; xvii. 33, 27. And 
how far is this from a warrant for infant baptism. 4. 
No females were to be circumcised, to show that it was a 
man and not a woman who was to die for us. 5. The 
bloody sign of circumcision weakened men so much, that 
two men destroyed a whole city, three days after the men 
in it were circumcised. Gen. xxxiv. 25. But no infant 
thi^t ever was sprinkled could know that it was done, if 
they were not told of it by others. So far are they from 
answering a good conscience in JDaptism. 1 Pet. iii. 21. 
None but believers can do it. 6. Abraham was not to 
circumcise any stranger, until he had bought him as a 
servant with his money, which was a type of our being 
bought with the blood of Christ ; and after he had done 
it, he said, '* Circumcision is nothing, and uncircumcision 
is nothing, but the keeping the commandments of God. 
Ye are bought with a price ; be not ye the servants of 
men." 1 Cor. vii. 19. 23. Which is a plain repeal of 
the covenant of circumcision. It was a type of the death 
of Christ to come, and baptism is to be done by faith in 
him who is already come. This is a reason why men 
might be circumcised before they believed, and why bap- 
tism is only for professing believers. 7. Since he is 
come, he says, " Ye are all the children of God by faith 
in Christ Jesus. For as many of you as have been bap- 
tized into Christ, have put on Christ. There is neither 
Jew nor Greek, there is neither bond nor free, there is 
neither male nor female ; for ye are all one in Christ Je- 
sus. And if ye be Christ's, then are ye Abraham's seed, 
and heirs according to the promise. Gal. iii. 26—29. 
Three things are here excluded from baptism, which 
were essential in circumcision. 8. The children of Is- 
rael had no right to admit strangers by households to 
circumcision and the passover, until the day in which 
they came out of Egypt. Ex. xii. 43 — 51. But when 



224 CHURCH HISTORY OF NEW ENGLAND. [CH. XIH. 

they were going into Babylon, it was said, *' Behold the 
days come, saith the Lord, that I will make a new cove- 
nant with the house of Israel, and with the house of Ju- 
dah, not according to the covenant that I made with their 
fathers in the day that I took them by the hand, to bring 
them out of the land of Egypt (which my covenant they 
brake, although I was an husband unto them, saith the 
Lord;) but this shall be the covenant that I will make 
with the house of Israel. After those days, saith the 
Lord, I will put my law in their inward parts, and write 
it in their hearts, and I will be their God, and they shall 
be my people. And they shall teach no more every man 
his neighbour, and every man his brother, saying. Know 
the Lord ; for they shall all know me, from the least of 
them unto the greatest of them, saith the Lord; for I will 
forgive their iniquity, and I will remember their sin no 
more." Jer. xxxi. 31 — 34. This is the pure covenant 
of grace, since the death of Christ hath taken away the 
old covenant. Heb. viii. 7 — 13. Language cannot dis- 
tinguish two covenants more clearly than God hath here 
done it. And until old and new, first and second, can be 
made to mean but one covenant, men can never prove in- 
fant baptism by said covenant. 9. God promised that 
kings should come out of Abraham. Gen. xvii. 6. And 
this was fulfilled in David and his race, and in the King 
Messiah ; and this shows that no man now can stand in 
such a relation to his children as Abraham did to his. 
Aaron was also a type of Christ, and his lawful posterity 
were the only priests in Israel until Christ came, when 
the priesthood was changed ^ and Christ is both our king 
and priest. Heb. vii. 12. And God says to those who 
are born again, among all nations, " Ye are a chosen 
generation, a royal priesthood, an holy nation, a peculiar 
people ; that ye should show forth the praises of him 
who hath called you out of darkness into his marvellous 
light." 1 Pet. i. 23. ii. 9. And such are the only priests 
and holy nation that are ever named in the church of 
Christ. By his death he abolished all those ancient 
types, and formed his church of all souls who are born 
again among all nations ; and officers in his church are 



1802.] BAPTISTS IN SOUTHERN STATES. 225 

never called priests therein, in distinction from other 
children of God. Worldly churches have been built 
upon infant baptism, which is not named in the Holy 
Scriptures. 



CHAPTER XIV. 

A view of the Baptist churches in South Carolina — In Pennsylvania 
and New Jersey — In Virginia — Presbyterians there — A difference 
among the Baptists healed — The cause of equal liberty among 
them — A view of them in North Carolina — In Georgia — Of negro 
Baptists — Of the Baptists in the State of New York — In Kentucky 
— Of associations — Of the number of Baptists in all America — Of 
late revivals — Of their likeness to the first fathers of our country — 
How infant baptism originated — A happy change in our govern- 
ment — Light from the case of Israel — Of the latter-day glory. 

Truth, and love, and persecution for the same, caused 
the first planting of New England ; and it also caused the 
planting of Baptist churches in the southern parts of 
America. Some men from here, and some from Eng- 
land, Wales, and Ireland, all had a hand in it. When 
Elder William Scraven was cruelly persecuted in the pro- 
vince of Maine, in 1682, he went to Charleston in South 
Carolina, and became pastor of a Baptist church there. 
How long it had been formed I know not. But when the 
Baptist church in Boston wanted a pastor, and sent for 
him, who had been one of them, he wrote to them, June 
2, 1707, and said, " Our minister who came from Eng- 
land is dead, and I can by no means be spared. I must 
say it is a great loss, and to me a great disappointment ; 
but the will of the Lord is done." And he wrote again, 
August 6, 1708, and said, " I have been brought very low 
by sickness, but I bless God, I was helped to preach, and 
administer the communion last Lord's-day ; but am still 
weak. Our society are for the most part in health, and 
I hope thriving in grace. We are about ninety in all." 



226 CHURCH HISTORY OF NEW ENGLAND. [CH. XIV. 

And his posterity have been honourable and useful in 
those parts ever since. Mr. Isaac Chanler was a Baptist 
minister among them for many years, and a book of his 
upon the doctrines of the gospel was printed at Boston in 
1744. Mr. Oliver Hart, from Pennsylvania, got to 
Charleston in 1749, just after Mr. Chanler died, and was 
pastor of that church thirty years. But as he was heartily 
engaged for liberty in America, he left Charleston, before 
the British forces took it, in 1780, and settled as pastor 
of the Baptist church at Hopewell, in New Jersey, the 
same year, where he was very useful, till he died in 1795. 
But the Baptist cause has prevailed much in that state to 
this day. 

Thomas Dungfe of Newport was one of the signers of 
the request to Mr. Clarke, to go as their agent to England 
in 1651, the original of which I now have. And about 
1684, two years after Pennsylvania began, Dungen went 
there, and preached the Baptist principles among the 
people, with considerable success ; and his posterity are 
numerous among them ever since. And about 1686, 
Elias Keach, son to Elder Benjamin Keach of London, 
came over to Philadelphia, a wild young man, but was 
soon after converted, and laboured earnestly to collect the 
Baptists together ; and they formed a church at Penne- 
peck, eleven miles from Philadelphia, in 1688. Mr. 
Keach also was helpful in forming a Baptist church at 
Middletown, and another at Piscataway in 1689 ; and one 
at Cohansey in 1690, all three in New Jersey. And these 
four, with that at Charleston, were all the Baptist churches 
that were formed south of New England, before the year 
1700. Many of those who constituted the church at Co- 
hansey, came from Ireland ; though one of them was 
Obadiah Holmes, Esq. a son of the sufferer at Boston in 
1651 ; and others of his posterity have since been mem- 
bers of the church in Middletown. Piscataway, on Ra- 
ritan river in Jersey, sprang partly from people who came 
from Piscataqua river, which has Kittery upon the north 
side of it, where the Baptist church was formed in 1682, 
who were scattered by persecution. Other members of 
those churches went from Rhode Island colony, as ap- 



1802.] VARIOUS SECTS. 227 

pears by the publications of Mr. Morgan Edwards, in 
1770, and 1792. He was born in Wales, from whence 
also came many ministers and members of those churches ; 
and I took many of the above things from him. 

And he informs us of many people who came over 
from Wales in 1701, and resided near theii brethren at 
Pennepeck, until they removed in 1703, and planted a 
church in a place they called Welshtract, then under the 
government of Pennsylvania, but now under Delaware 
State. In 1770, they had increased to ten churches in 
Pennsylvania, and six hundred and sixty-eight members, 
besides a few who kept the seventh-day Sabbath. He 
gives an account also of the Tunkers, the first of whom 
came from Germany in 1719, and had increased to fifteen 
societies, and a large number of communicants, who were 
not in fellowship with the English churches. They dip 
persons with their faces forward, three times over. They 
hold to general redemption, and are much like the old 
Quakers in their general conduct, though more strict than 
they are now. The Mennonists also came from Germany, 
and are of like behaviour, but they are not truly Baptists 
now. Their fathers were so in Luther's day, until con- 
finement in prison brought them to pour water on the head 
of the subjects, instead of immersion ; and what was then 
done out of necessity is now done out of choice, as other 
corruptions are. When Edwards published his book in 
1792, the first-day Baptists in Jersey had twenty-four 
churches, and two thousand nine hundred and ninety-four 
members ; and those who kept the seventh-day three 
churches and two hundred and forty-nine members. And 
in 1802, the Philadelphia Association had two thousand 
six hundred and ninety-five members. 

North Carolina had but little appearance of religion in 
any part of it, until late years. Some Baptist ministers 
from New Jersey and Pennsylvania travelled and laboured 
there with some success, and some who went from New 
England settled there. Shubael Stearns was born in Bos- 
ton, January 28, 1706 ; but he went to Connecticut, 
where he was baptized, and was ordained at Tolland, 
March 20, 1751, and continued there three years. But 



228 CHURCH HISTORY OF NEW ENGLAND. [CH. XIV. 

then his soul was fired with zeal to carry light into those 
dark parts ; and in August, 1754, he and others set off for 
that purpose, and some of them got into North Carolina 
before him ; and he wrote to Connecticut from the south 
part of Virginia, that they informed him from Carolina, 
** That the work of God was great, in preaching to an ig- 
norant people, who had little or no preaching for a hun- 
dred miles, and no established meeting. But now the 
people were so eager to hear, that they would come forty 
miles each way, when they could have opportunity to 
hear a sermon." This was dated June 13, 1755; and 
Stearns went and settled upon Sandy Creek, which runs 
into Cape Fear river, where he formed a church, Novem- 
ber 22, 1755, which increased to six hundred and six 
members in a few years, and several other churches were 
soon formed round him. 

Daniel Marshall was born at Windsor in Connecticut, 
and after he was called to preach, he went and laboured 
some time among the Indians, in the upper part of New 
Jersey, and then followed Stearns into North Carolina 
where he was very successful. And in and after 1758, 
many were converted and baptized nearihe south borders 
of Virginia, and they began an association in 1760, of 
five churches in Carolina, and one in Virginia, and they 
increased fast. On October 16, 1765, Stearns wrote to 
Connecticut, and said, *' The Lord carries on his work 
gloriously in sundry places in this province, and in Vir- 
ginia, and in South Carolina. There has been no addi- 
tion of churches, since I wrote last year, but many mem- 
bers have been added in many places. Not long since, I 
attended a meeting on Hoy river, about thirty miles from 
hence. About seven hundred souls attended the meeting, 
which held six days. We received twenty-four persons 
by a satisfactory declaration of grace, and eighteen of 
them were baptized. The power of God was wonderful." 

But we must now come to Virginia, of which it may 
be said, The first is last, and the last first. It was planted 
in 1607, the first of all our English colonies ; and though 
it was done entirely from worldly motives, yet the wor- 
ship of the church of England was established by law, 



1802. J BAPTISTS IN VIRGINIA. 229 

and no other worship was allowed of there for an hun- 
dred years. In 1643, three Congregational ministers 
went there, at the request of a number of the inhabitants, 
but they were forced to depart the colony, after preaching 
a few sermons. And directly upon it, the savages were 
let loose upon the English, and destroyed about five hun- 
dred of them. This one of them declared in England 
afterwards, where he again suffered from Episcopalians.* 
In 1644, Daniel Gookin left Virginia, and became a very 
useful man in Massachusetts for many years.t 

The first Baptist church in Virginia was formed in 
Prince George county, in 1714, by Robert Norden, who 
then came from England, and was their pastor till he 
died, in 1725. In 1727, Mr. Richard Jones was or- 
dained their pastor ; and in 1742 they had about forty 
members, as one of them then wrote to Newport, which 
letter I have. About the same time, a man went from 
thence and formed a church on the sea-coasts of North 
Carolina. But these all held to general redemption, and 
their churches are since dissolved. 

In the mean time, religion was revived in Virginia by 
other means ; for Samuel Morris, of Hanover county, was 
converted in 1740, by reading some old books; and upon 
his reading them to his neighbours, they set up a meeting 
at his house, instead of going to church. And in 1743, 
he obtained a book of sermons, taken down in short 
hand, as Mr. Whitefield delivered them in Glasgow, and 
printed there. The reading of these had such an effect 
upon the people, that more came to hear them than his 
house could hold, and they built a meeting-hbuse for the 
purpose. He was also called to read them in several 
other places, and many were affected thereby. But they 
were called to account for not going to church, and they 
pleaded the act of toleration for dissenters, though they 
knew not what to call themselves. At length they called 
themselves Lutherans, because they had received much 
benefit from the writings of that reformer. And hearing 



• Calamy's Account, vol. ii. p. 607, 
f Historical Society, Vol. i. p. 2^8. 
20 



230 CHURCH HISTORY OF NEW ENGLAND. [CH. XIV. 

of a wonderful preacher, near an hundred miles off, they 
sent for him, in July, 1743, and he preached to them four 
days, with exceeding great effect; and he advised them 
to pray and sing in their meetings, which they had not 
done before ; so great is the mfluence of tradition. Mr. 
William Robinson was the man whose labours had then 
been so much blessed among them ; and when he was 
going away, they asked him what he called himself ; he 
said, " A Presbyterian." *' Then we are Presbyterians 
too," said they, for your religion is just like ours." 

They then sent for other ministers of that denomina- 
tion, from Pennsylvania and New Jersey, and obtained 
help from them, from time to time, until Mr. Samuel 
Davies settled there in 1748. And in 1751, he published 
an account of this work, and of other Presbyterians in 
those parts. Mr. Davies became the president of New 
Jersey college afterwards, and died there ; and his ser- 
mons are now much esteemed in Europe, as well as 
America. Those ministers met at Philadelphia in 1789, 
and formed a society which they called '' The General 
Assembly of the Presbyterian Church, in the United 
States of America." In 1793, it was said that they had 
about two hundred churches in all the states south of New 
England.* But they have very few of them in the old 
part of Virginia, where the Baptists have increased greatly. 

Mr. Samuel Harris was born in Hanover county, Ja- 
nuary 12, 1724, and he was so much esteemed, that he 
became a colonel of their militia, a member of their le- 
gislature, and a judge of their courts, before he was con- 
verted in 1758 ; when he not only became a Baptist 
preacher, but also much of a father among their churches 
for above thirty years. And some ministers from Penn- 
sylvania went and formed some Baptist churches in the 
north part of Virginia, about 1760, who were not fully 
agreed with those southern Baptists, for the following 
reasons : The Philadelphia association had adopted the 
confession of faith which was composed by the Baptists 
in London in 1689, with the addition of an article which 

* Rippon's Register, vol. li. p. 131. 



18d5.] OPINIONS OF THE BAPTISTS. 1831 

required the laying on of hands upon every member of 
the church, which the others did not hold. Some emi- 
nent ministers in England had also carried the doctrine 
of particular election so far, as to deny that any minister 
had a right to address the calls of the gospel to all sinners 
without distinction, and the Philadelphians had adopted 
this opinion ; and they called themselves Regular Bap- 
tists, while those who went from Connecticut were called 
Separates. And there were many unhappy contentions 
between them for many years ; for the New England 
Baptists in general do not hold to the laying on of hands 
upon every member, nor to the above restriction of the 
calls of the gospel. 

We generally believe the doctrine of particular elec- 
tion, and the final perseverance of every true believer, 
while we proclaim a free salvation to all the children of 
men, and even to the chief of sinners ; and we hold 
that God has appointed the means as well as the end, 
and the means in order to the end of every event. 
When the Jews were obstinate against receiving Jesus 
as the tvue Messiah, he said, *' I thank thee, O Father, 
Lord of heaven and earth, because thou hast hid these 
things from the wise and prudent, and hast revealed them 
unto Inbes. Even so. Father, for so it seemed good 
in thy sight. All things are delivered unto me of my 
Father ; and no man knoweth the Son, but the Father ; 
neither knoweth any man the Father, save the Son, and 
he to whomsoever the Son will reveal him. Come unto 
me, all ye that labour, and are heavy laden, and I will 
give you rest. Take my yoke upon you, and learn of 
me, fori am meek and lowly in heart, and ye shall find 
rest unto your souls ; for my yoke is easy, and my bur- 
den is light.'' Matt. xi. 25 — 30. The only reason why 
any one is chosen, called, and saved, rather than another, 
is because so it seemed good in the sight of God. But 
many men imagine that the choice and doings of men are 
the cause of it, and so would take the glory of it to them- 
selves, instead of giving it to God alone. God never fails 
of doing justice to all, while he says, " I will be gracious 
to whom I will be gracious,- and will show mercy on 



CHTJRCH HISTORY OF NEW ENGLAND. [CH. XIV. 

whom I will show mercy." And his glory essentially 
requires this. Ex. xxxiii. 18, 19. Therefore he says, 
'* Is it not lawful for me to do what I will with mine 
own ?" Matt. xx. 15. The meanest person upon earth 
has a right to give his own property to whom he will ; 
and how mad are those who deny this right to the eternal 
God ! Many ruin their souls by fighting against God, 
but it is impossible for him to be deceived or disappointed 
in any of his designs of mercy, as well as of justice. 
And free salvation by the Son of God is held forth to all 
men in the gospel, as openly as the brazen serpent was 
to the camp of Israel ; and the condemnation of all who 
do not receive him, is because they hate the light, John 
iii. 14- — 20. Therefore the most moving methods ought 
to be taken with sinners in general, to enlighten and turn 
them from sin to God. Light concerning these things 
gained gradually among the Baptists in Virginia, so as to 
unite them as one people in 1787, and they have in- 
creased much since. 

Mr. John Leland, from whom I had many of these 
things, was born at Grafton in Massachusetts, May 14, 
1754 ; and after he was baptized and called to preach, he 
set off with his young wife, in the fall of 1776, and went 
into Virginia, and settled in the county of Orange. He 
travelled and laboured much in those parts, and had a 
considerable hand in procuring the law for equal liberty, 
before inserted. Though the behaviour of Episcopal mi- 
nisters themselves did more towards it ; for many of them 
would play cards, swear profanely, and get drunk, while 
they imprisoned about thirty Baptist ministers for preach- 
ing the gospel to precious souls, without license from 
them. This moved their rulers to abolish such tyranny. 
Mr. Leland baptized about a hundred persons in and near 
York town, the year before the British army was capti- 
vated there ; and in the whole he baptized above six hun- 
dred in those parts. He published a Virginia Chronicle, 
before referred to, and some other things ; and in 1791, 
he returned to New England, and settled in Cheshire in 
Massachusetts. 

But Mr. Stearns spent his life in those parts, and died 



1804.] BAPTISTS IN GEORGIA, ETC. 233 

in peace, November 20, 1771. And the Baptists have 
been increasing in North Carolina ever since, and have 
been so highly esteemed by their fellow-citizens, that 
many members of their churches have been representa- 
tives and senators in their legislature, judges in their 
courts, and in other offices of their government. 

Mr. Daniel Marshall, after much service there, went on 
to Georgia, where he formed a church in 1772, and was 
the pastor of it until he died, it being the first Baptist 
church in that state ; and his son Abraham Marshall has 
been pastor of it ever since. The Baptists have been the 
most numerous of any religious denomination in Georgia, 
for many years past. They have lately increased much 
in Savannah, their capital. The late Honourable Joseph 
Clay, who had been one of the federal judges of the 
district court, was ordained a Baptist minister there, in 
January, 1804. There are many associations in those 
parts, in one of which were fifty-six churches, and three 
thousand seven hundred and ninety-six members, in 
1792 ; and they have greatly increased since. One mi- 
nister baptized about an hundred persons there, in the 
year 1803; and when the first association of South Caro- 
lina met that fall, they received the report of Mr. John 
Rooker, one of their ministers, who had been sent to 
preach among the Catawba Indians, that his preaching 
among them was received with much attention, and they 
were very thankful for his being sent among them ; and 
they not only desired him to come again, but also that a 
schoolmaster might be sent to teach the Indian youth in 
human learning, and also in Christian principles. The 
association agreed to send him among them again, and 
also a schoolmaster, according to their request, and to 
bear their expenses. Some of the English near them ap- 
peared to have a gracious work begun among them, and 
it was hoped that the Indians would share in the same 
blessing. 

A great many negroes in those parts have been con- 
verted and baptized, and some of them have been called 
to preach the gospel. George Liele was so a little before 
our American war ; and in the time of it he fell into British 

20* 



234 CHURCH HISTORY OF NEW ENGLAND. [CH. XIY. 

hands, and went down and baptized a number in Savan- 
nah, and then was carried to Jamaica, where he began to 
preach to the blacks in 1784 ; and he behaved so well as 
to be favoured by the government there, and his success 
was so great that he had three hundred and fifty members 
in his church in 1791.* And we have heard of much in- 
crease among them since. There is one such minister 
and church in Virginia, besides a great number of blacks 
who have joined to the English churches there. And 
Andrew Bryan has a large negro church in Savannah in 
Georgia ; and Mr. Abraham Marshall assisted in his ordi- 
nation. The Charleston Association, in 1803, received 
an account from the Bethel Association, that more than 
fourteen hundred persons had joined to all their churches 
in a year. Such has been the work in those parts. 

The first Baptist church in the State of New York was 
formed at Oyster Bay on Long Island. Elder Robert 
Feke wrote from thence to Newport, November 29, 
1741, and said, " God has begun a glorious work among 
us, and I hope he will carry it on to his own glory, and 
the salvation of many souls. There have been seventeen 
added to our little band in about three months." I sup- 
pose their church had not been formed long. 

The first Baptist church in the city of New York was 
formed in 1762, under the ministry of Mr. John Gano, 
who is since in Kentucky. There were a few Baptist 
churches before, northward of the city, near Connecticut 
line. And soon after the British army was captivated at 
Saratoga, in 1777, many such churches were formed in 
those parts, and they have been increasing ever since. 
And a large number of people have removed from New 
England, and planted the lands near the heads of the Mo- 
hawk, Susquehanna, and Genesee rivers ; and a Baptist 
church was formed in 1789 near the Otsego lake, which 
is the first church in the Otsego Association, which was 
formed in 1795, and it increased in three years to twenty- 
eight churches, and one thousand two hundred and 
ninety-two members. They have been increasing to this 

* Rippon^s Register, vol. i. p. 334. 



1804.] BAPTIST ASSOCIATIONS FORMED. 935 

day, and have formed another association further west- 
ward. These associations have sent ministers to preach 
to the Six Nations of Indians, and also among the English 
in Upper Canada, where they have been well received, 
and an association is formed there. Several Baptists mi- 
nisters in those parts were preachers before in Congrega- 
tional churches. If we look again to the southward, we 
may still see greater wonders of grace, as well as of Diving 
Providence. 

The lands upon the river Ohio were so much esteemed, 
both by the French and English nations, that they com- 
i^enced a war about them in 1755, which ended in yield- 
ing those lands, as lyell as all Canada, to Great Britain. 
Our people began to plant Kentucky about 1777, and in- 
hajbjtants have increased so much in that State, as now to 
have six representatives in Congress, which is one more 
than New Hampshire has. Many of the inhabitants went 
from Virginia, and the Baptists have increased to six as- 
sociations, and to fourteen thousand and seventy-six com- 
municants in their churches, as we had a printed account 
in 1802. And there are a large number of such churches 
qn both sides of the Ohio, besides those in Kentucky ; 
and they are scattered into each of these United States. 

As associations have been often mentioned, I will now 
describe the nature of them. Associations had been very 
cruel and oppressive in Connecticut, as they were there 
established by law ; and many Baptists could not believe, 
for a long time, that they could be so conducted as to be 
serviceable any way ; and it has ever been difficult to 
keep a clear distinction in our minds, between the real 
nature of things, and the abuse of them which is very 
common. When difficulties arise in churches, few have 
the patience and wisdom which is necessary for the car- 
rying the laws of Christ into effect against offenders, 
without looking to any earthly power for help in such 
cases. 

The Warren Association was formed, September 8, 
1767, upon the following principles. They refuse tq> 
hear and judge of any personal controversy in any of 
their churches, or to intermeddle with the s^ffairs of ^ny 



•236 CHURCH HISTORY OF NEW ENGLAND. [cH. XIY. 

church wliich hath not freely joined with them. When 
any church desires to join with them, they send messen- 
gers and a letter to the association, showing when their 
church was formed, the faith and order of it, and their 
number of members. If satisfaction is gained, they are 
received by a vote of the association, and the moderator 
gives the messengers the right hand of fellowship. Each 
church is to send messengers and a letter, or a letter at 
least to the annual meeting of the association, to give an 
account of the state of their church, and how many have 
been added, dismissed, excluded, or that have died in the 
year. If this is neglected for a number of years, or if 
the church departs from her former faith and order, she is 
left out of the association. In 1771, they began to print 
the minutes of their annual proceedings, which any may 
^- have if they will. By these means, mutual acquaintance 
and communion hath been begotten and promoted ; errors 
in doctrine or conduct have been exposed and guarded 
against; false teachers have been detected, and warnings 
published against them ; destitute flocks have been occa- 
sionally supplied ; the weak and oppressed have been 
relieved, and many have been animated and encouraged 
in preaching the gospel through the land, and in new 
plantations in the wilderness. 

A collection is made at our annual meetings for the 
widows and children of poor ministers. A society has 
also been incorporated, to collect money to assist pious 
youths in obtaining learning, with a view to the ministry. 
And a Missionary Society is formed to collect money for 
the support of travelling ministers, and to instruct and 
direct them therein, according to their best discretion. 
And several of them have visited many destitute flocks, 
and some have gone into Upper Canada, with great ac- 
ceptance. 

The Warren Association has extended over all the old 
colony of Plymouth, and over Massachusetts as high as 
Connecticut river, and into the borders of three other 
States ; and its benefits soon became visible to others. 
The Stonington Association began in 1772, and it extends 
over the east part of Qonnecticut, and the west of Rhode 



1804.] HISTORY OF ASSOCIATIONS. 237 

Island state. The New Hampshire Association began in 
1776, and it extends over the east part of that state, and over 
the county of York in the District of Maine. The Shafts- 
bury Association began in 1781, and it is in the south-west 
part of Vermont, the west of Massachusetts, and east of 
New York state. The Woodstock Association began in 
1783, and is in the easterly part of Vermont, and westerly 
of New Hampshire. The Groton Conference began in 
1785, and it extends from Connecticut river near the sea, 
across the state of Rhode Island, into the county of Bris- 
tol in Massachusetts. The Bowdoinham Association be- 
gan in 1787, and it extends over three counties in the 
District of Maine. The Vermont Association began the 
same year, and it is in the north-west part of that state. 
The Meredith Association began in 1789, and is in the 
northerly part of New Hampshire, and the adjoining part 
of Vermont. The Danbury Association began in 1790, 
and it extends from the south borders of Massachusetts, 
across Connecticut to the sea, west of their great river. 
The Ley den Association began in 1793, on the north 
borders of Massachusetts, and it extends into the corners 
o^ New Hampshire and Vermont, on both sides of Con- 
necticut river. The Richmond Conference began in 
1795, and is in the north-east part of Vermont, The 
Sturbridge Association began in 1801, and it is in the 
southerly part of the middle of Massachusetts, and north- 
erly of Connecticut. 

Thus we have thirteen associations in New England, 
in which are three hundred and twelve churches, and 
twenty-three thousand six hundred and thirty-eight mem- 
bers, where there were but nine Baptist churches in 1700, 
and but five more in all America. We have also many 
other churches in New England besides what are in these 
associations ; and I conclude that in the whole of these 
United States, there are now about twelve hundred Bap- 
tist churches, and an hundred thousand members. And 
the main of them have been formed within forty years 
past. The work of God in late years has given much 
li^ht to our old Baptist churches. The darkness that was 
in the first Baptist church in Boston, caused the forming 



238 CHURCH HISTORY OF NEW ENGLAND. [cH. XIV. 

of the second in 1742 ; but light gradually gained among 
them, until they settled a pastor there in 1765, who was 
clear in gospel doctrines ; and religion was soon after re- 
vived there, and the two churches were united, and they 
have been increasing to this day. They have gained 
such credit in our government, that Dr. Stillman, pastor 
of their first church, was called to preach the election 
sermon at Boston in 1779, and Dr. Baldwin, pastor of the 
second, in 1802. In the spring of 1803, religion was 
again revived in Boston, which still continues, and their 
two churches have increased to six hundred and forty 
members. This work is now powerful in Charlestown, 
Maiden, Woburn, Reading, Danvers, Salem, and Bever- 
ly ; the first of which churches was formed in 1793, and 
the rest since, all within about twenty miles of Boston. 
Our churches in general hold to the doctrines of grace. 
Christian experience, and the importance of a holy life, 
much as the chief fathers of New England did. They 
differ very little from the fathers of Plymouth colony, 
only about infant baptism. And though the fathers of 
Massachusetts made laws to establish the government of 
the church over the world, yet when that power was lost, 
Boston renounced the government of the world over the 
church, as we have proved. And this practice cannot now 
be vindicated by Scripture, reason, nor by the example 
of any of the fathers of New England, for seventy years 
after it was planted. And it is also contrary to the gene- 
ral government of these United States. 

Infant baptism was not named in the Holy Scriptures^ 
nor in any history, for two hundred years after the birth 
of Christ. And when it was first named, ministers called 
it regeneration. Because Christ says, " Except a man 
be born of water, and of the Spirit, he cannot enter into 
the kingdom of God," they held that baptism washed 
away original sin, and that infants could not be saved if 
they were not baptized. And because Christ says» 
'* Except ye eat the flesh of the Son of man, and drink 
his blood, ye have no life in yon," they held that no 
person could be saved without eating the Lord's supper ; 
and they brought infants to it, as well as to baptism. For 



1804.] CHANGE OF GOVERNMENT. 239 

the truth of these facts, we appeal to the most noted 
writings of the third and fourth centuries. A noted mi- 
nister of the third century said, " It is for that reason, 
because by the sacrament of baptism the pollutions of our 
birth is taken away, that infants are baptized."* 

This, and more of like nature, was quoted by an emi- 
nent advocate for infant baptism in our day, to defend the 
practice, though not the opinion of its being regeneration. 
But the church of Rome, and the church of England, have 
long held that ministers could regenerate persons by bap- 
tizing them. And they who renounced that practice have 
been called Anabaptists to this day. Natural affection for 
children, and for the sick and dying, has caused an 
amazing attachment to ministers who they thought could 
save persons from hell by baptizing them ; and from 
thence came the notion of the necessity of an external 
succession of ministerial ordinations, even through the 
corruptions of antichrist. 

But as fire and wind, as well as water, are of a cleans- 
ing influence, they are all made use of to explain the na- 
ture of regeneration, which is effected only by the power 
of the Holy Ghost. Matt. iii. 11. John iii. 5. 8. The 
work of sanctification in believers is carried on by the or- 
dinances of baptism and the holy supper, but they are not 
spoken of in Scripture as the means of begetting faith in 
any person ; for faith cometh by hearing the word of God. 
Rom. X. 17. But in all nations where ministers have been 
supported by force, only one party of teachers and rulers 
have shared in the gains of it, to the constant injury of 
all the rest of the community. And this way has been 
upheld by perverse disputers, who have supposed that 
gain was godliness. 1 Tim. vi. 5. But if the vengeance 
of God came upon men who were partial in his law, 
what will he do to those who make partial laws of their 
own ? Mai. ii. 9. 

And since a door is now opened in our land for a clear 
deliverance from these evils, can any man be free of guilt 
if he tries to shut it ? This consideration is enforced by 

• Clark's Defence of Infant Baptism, 1762, p. 111. 



240 CHURCH HISTORY OF NEW ENGLAND. [cH. XIV. 

late experience ; for the man, who was the chief magis- 
trate of these United States for four years, was very fond 
of such partiality. But a man was elected into that of- 
fice in 1801, who is for equal liberty to all the nation. 
And if the Holy Scriptures are well regarded, we shall be 
the happiest people upon earth ; for they show that every 
man, who is fit for a ruler, is like good trees and vines, 
which yield sweet fruits to all around them, without in- 
juring any one ; and that tyrants are like the bramble, 
which would set the whole community on Jire^ and burn 
up the best characters in it, if they stood in the way of 
their gratifying their own lusts of pride and covetousness. 
Judg. ix. 7 — 15. Therefore our Lord says, "By their 
fVuits ye shall know them." Matt. vii. 20. And this 
should ever guide all electors of officers, as well as all 
men in office. 

A review of the dealings of God with his ancient 
people may afford much help to us all. For the highest 
rulers in Israel had no right to make any laws at all, but 
were to govern the people by the laws of God, which he 
had given them by Moses and the prophets. The tribe 
of Levi, in which was the family of Aaron, were to have 
the whole government oi their worship, and to offer sacri- 
fices upon the altar of God. Those offerings, with the 
tenth part of the produce of the good land which he had 
given them, were freely to be brought in annually to the 
place which God chose, and the Priests and Levites werfe 
to have their living in that way, and they were to have 
the care of the poor. Each man in Israel was to bring in 
those tithes and offerings to the place which God chose, 
in such a manner as to be able to say before him, " I have 
brought aw^ay the hallowed things out of mine house, and 
also have given them unto the Levite, and unto the 
stranger, to the fatherless and the widow according to all 
thy commandments which thou hast commanded me ; I 
have not transgressed thy commandments, neither have I 
forgotten them. I have not eaten thereof in my mourn- 
ing, neither have I taken aught thereof, for any unclean 
use, nor given aught thereof for the dead ; but I have 
hearkened to the voice of the Lord mv God, and nave 



1804.] GOVERNMENT OF ISRAEL. 241 

done all that thou hast commanded me. Look down 
from thy holy habitation, from heaven, and bless thy 
people Israel, and the land which thou hast given us, as 
thou swarest unto our fathers, a land that floweth with 
milk and honey. This day the Lord thy God hath com- 
manded thee to do these statutes and judgments; thou 
shalt therefore keep and do them with all thine heart, and 
with all thy soul. Thou hast avouched the Lord this day 
to be thy God, and to walk in his ways, and to keep his 
statutes, and his commandments, and his judgments, and 
to hearken to his voice. And the Lord hath avouched 
thee this day to be his peculiar people, as he hath pro- 
mised thee, and that thou shouldst keep all his command- 
ments ; and to make thee high above all nations which he 
hath made, in praise, and in name, and in honour, and 
that thou mayest be an holy people unto the Lord thy 
God, as he hath spoken." Deut. xxvi. 13 — 19. 

Thus we may see that the support of religious minis- 
ters in Israel, as well as the poor, was to be done volun- 
tarily, as each man would desire the blessing of God upon 
his labours, as well as the salvation of his soul; and also 
that they could not be a holy people in any other way, 
but by obeying the voice of God with all their hearts, and 
with all their souls. And for any community to call 
themselves a holy people, only because they have an es- 
tablished worship by the laws of men, enforced by the 
sword, is directly contrary to the national worship of 
Israel which was owned of God. Christ was tempted in 
all points like as we are, and the devil tempted him to 
presume upon being supported by the promise of God, 
without going in the ways of his precepts. Matt. iv. 6, 7. 
Psalm xci. 11, 12. And how full is the world of this 
iniquity ! 

The nation of Israel was ?idvanced above all other na- 
tions, when they obeyed the revealed will of God, in the 
days of David and Solomon, according to this promise. 
But in after generations they declined from that way, 
until God said, " As troops of robbers wait for a man, so 
the company of priests murder in the way by consent." 
Hosea vi. 9. '* The heads thereof judge for reward, the 

21 



242 CHURCH HISTORY OF NEW ENGLAND. [cH. XIV 

priests thereof teach for hire, and the prophets thereof 
divine for money ; yet will they lean upon the Lord, and 
say, Is not the Lord among us ? None evil can come upon 
us. Therefore shall Zion for your sake be ploughed as a 
field, and Jerusalem shall become heaps, and the mountain 
of the house as the high places of the forest." Micah 
iii. 11, 12. This prophecy was partly accomplished by 
the Babylonians, and fully by the Romans. And the 
Jews are now monuments of warning to all nations. 
Isa. XXX. 17. Thus present events prove the truth of 
revelation. 

Before the destruction of the second temple, God gave 
the Jews a new warning, and said, *' Will a man rob 
God ? Yet ye have robbed me ; but ye say, Wherein have 
we robbed thee ? In tithes and offerings. Ye are cursed 
with a curse ; for ye have robbed me, even this whole na- 
tion. Bring ye all the tithes into the store-house, that 
there may be meat in mine house, and prove me now 
herewith, saith the Lord of hosts, if I will not open you 
the windows of heaven, and pour you out a blessing, that 
there shall not be room enough to receive it." Mai. iii. 
8—10. 

Here we may see that a voluntary obedience to God 
about his worship and ministers, or the contrary, brought 
his blessings or curses upon his people ; and he now says 
to people under the gospel, " Do ye not know that they 
which minister about holy things, live of the things of 
the temple, and they which wait at the altar are partakers 
with the altar? Even so hath the liOrd ordained, that 
they which preach the gospel should live of the gospel." 
1 Cor. ix. 13, 14. But as some ministers of the devil 
had prejudiced many in the church of Corinth against this 
apostle, he refused to take any support of them, though 
he said "Forgive me this wrong." 2 Cor. xi. 13 — 15. 
xii. 13. Thus it appears, that there is a stronger guard 
set against deceitful teachers, by the laws of Christ, than 
there was by the law of Moses. Yet such is the depra- 
vity of human nature, that the supporting of ministers of 
the devil by force hath filled the world with war and blood, 
under the name of Christianity, much more than the na 



i804.] THE LATTER-DAY GLORY. 24^ 

lion of Israel ever did. And this is now the greatest 
handle that infidels have to use against revealed religion 
The command is, " Let God be true and every man a 
liar ;" while many bring the lies of men against the truth 
of God, and so discover that he hath said the truth con- 
cerning them. 

UpoJi the case before us, he says, " Let him that is 
taught in the word, communicate unto him that teacheth 
in all good things. Be not deceived, God is not mocked ; 
for whatsoever a man soweth, that shall he also reap. 
For he that soweth to the flesh, shall of the flesh reap 
corruption ; but he that soweth to the spirit, shall of the 
spirit reap life everlasting." Gal. vi. 6 — 8. So that ever- 
lasting life, or endless misery, are connected with faith- 
fulness or unfaithfulness in this afl'air. Yea, and these 
things are personal between God and individuals, as much 
as faith and unbelief are ; and therefore they are entirely 
out of the jurisdiction of the magistrate. And we have a 
glorious promise of God, which says, " In the last days 
it shall come to pass, that the mountain of the house of 
the Lord shall be established in the top of the mountains, 
and it s^iall be exalted above the hills, and people shall 
flow U'.?to it. And many nations shall come and say, 
Come and let us go up to the mountain of the Lord, 
and to the habitation of the God of Jacob, and he will 
teach us of his ways, and we will walk in his paths ; foi 
the law shall go forth of Zion, and the word of the Lord 
from Jerusalem. And he shall judge among the people, 
and rebuke strong nations afar ofl", and they shall bea< 
their swords into ploughshares, and their spears into 
pruning-hooks ; nation shall not lift up sword against na- 
tion, neither shall they learn war any more. But they 
shall sit every man under his vine, and under his fig-tree, 
and none shall make them afraid ; for the mouth of the 
Lord of hosts hath spoken it. For all people will walk 
every one in the name of his god, and we will walk in 
the name of the Lord our God, forever and ever." Micah 
iv. 1—5. 

Now it is most certain that this prophecy hath never 
yet been fulfilled ; but it will ^^s surely come to pass here- 



244 CHURCH HISTO"RY OF NEW ENGLAND. [CH. XIV. 

after, as ever the promise did of Christ's being born of a 
virgin. The mountains and hills here mean the king- 
doms and states of this world, and the mountain of the 
house of the Lord, is the kingdom of Christ, who will 
subdue all other kingdoms, and reign forever. And be 
says, '*The kingdom, and dominion, and the greatness 
of the kingdom under the whole heaven shall be given to 
the people of the saints of the Most High ; whose king- 
dom is an everlasting kingdom, and all dominions shall 
serve and obey him." Daniel ii. 35. 44 ; vii. 27. People 
shall go up to the house of God, and personally obey his 
revealed will, as freely as the wdXex flows in its channels. 
And what can be freer than water ? Every idea of force 
is excluded from the support of his worship ; and all the 
force for the support of religious teachers, that ever was 
used under the name of Christianity, was done by adding 
to his word. And Christ says, '* I testify unto every man 
that heareth the words of the prophecy of this book, If 
any man shall add unto these things, God shall add unto 
him the plagues that are written in this book ; and if any 
man shall take away from the words of the book of this 
prophecy, God shall take away his part out of the book 
of life, and out of the holy city, and from the things 
which are written in this book." Rev. xxii. 18, 19. 

O how solemn are these things ! Mystery Babylon 
was built by adding to the word of God, and by taking 
away what is plainly written in it ; and all religious esta- 
blishments bv the laws of men, that ever were made in 
our world, were made in that way, and so are parts of 
that great city. She is the mother of harlots, and she 
hath many daughters. And as Christ is the only head 
of his church, every community that supports her minis- 
ters in the name of any earthly head, is a harlot. And in 
Babylon was found the blood of prophets, and of saints, 
and of all that were slain upon the earth. Rev. xviii. 24. 
The blood of Abel was shed by Cain, because his own 
works were evil, and his brothers righteous. 1 John iii. 
12. And the guilt of blood will come upon all men who 
imitate old persecutors. Matt, xxiii. 35, 36. And God 
says, " In the last days perilous times shall come ; for 



1804.] THE LATTER-DAY GLORY. 245 

men shall be lovers of their ownselves, covetous, boasters, 
proud, blasphemers, disobedient to parents, unthankful, 
unholy, without natural affection, truce brealters, false ac- 
cusers, incontinent, fierce, despisers of those that are 
good, traitors, heady, high-minded, lovers of pleasures 
more than lovers of God ; having a form of godliness, but 
denying the power thereof: from such turn away." 
2 Tim. iii. 1—5. 

Language cannot describe our times more exactly, than 
it was thus done by God, near eighteen hundred years 
ago. And how blind must men be, if they imagine that 
godliness can be supported by such characters ! and yet 
such have equal votes in government with the best men 
in it. The best churches that ever supported their minis- 
ters by force, had no more than a form of godliness ; and 
all men have denied the poiver of it, who Jiave denied 
that the laws and Spirit of Christ were entirely sufficient 
to support his ministers, without any arm of flesh in the 
case. And God says, '* Hold fast the form of sound 
words, which thou hast heard of me, in faith and love 
which is in Christ Jesus." And the form says, " All 
scripture is given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, for instruction in 
righteousness; that the man of God may be perfect, 
thoroughly furnished unto all good works." 2 Tim. i. 13 ; 
iii. 16, 17. 

The men of the world are allowed to make laws, and 
to enforce them with the sword, to punish immoralities, 
and to keep the civil peace ; and real Christians are the best 
subjects of civil government in the world, while they 
obey God rather than man in the form of godliness. 
And though the worst of wars have lately been carried on 
by sea, yet it will hereafter be said, " Look upon Zion, 
the city of our solemnities ; thine eyes shall see Jerusa- 
lem a quiet habitation, a tabernacle that shall not be taken 
down ; not one of the stakes thereof shall ever be removed, 
neither shall any of the cords thereof be broken. But 
there the glorious Lord will be unto us a place of broad 
rivers and streams ; wherein shall go no galley with oars, 
neither shall gallant ships pass thereby. For the Lord i« 
21* 



846 CHURCH HISTORY OF NEW ENGLAND. [dH. XIV. 

our judge, the Lord is our lawgiver, the Lord is our 
king, he will save us. Thy tacklings are loosed ; they 
could not well strengthen their mast; they could not 
spread the sail : then is the prey of a great spoil divided ; 
the lame take the prey." Isaiah xxxiii. 20 — 23. And 
though the merchants of Babylon, and her mariners, will 
make great lamentations for the loss of their bloody gains, 
yet the Holy Spirit says, " Rejoice over her, thou heaven, 
and ye holy apostles and prophets, for God hath avenged 
you oil her." Rev. xviii. 20. The apostles explained 
the prophets, and finished writing the book of God ; and 
heaven and earth will rejoice to see his truth and justice 
glorified. 



THB END 



A 
CHRONOLOGICAL TABLE OF CONTENTS, 

WITH SOME THINGS NOT BEFORE MENTIONED. 

1602 Their first church formed 19 

1606 They become two * ib. 

1608 Both go to Amsterdam *... ib. 

1609 One goes to Leyden 20 

1610 Robinson defends them 20. 31. 66, 67 

1613 Disputes against Arminians .....** 21, 22 

1617 They consult about removing * * . . 22 

1620 Excellent advice given 23, 24 

They come to Cape Cod — Plant Plymouth 28 

1621 Many die there, 28. — But Indians are friendly • . . 29 

1623 Relief in distress — New Hampshire begun * . . ib» 

1625 Robinson dies * ib. 

1628 Their debts paid— Salem begun 30 

1629 More come over, 30. — Massachusetts charter * . . 32 

1 630 Plymouth Charter— Their church order 30, 3 1 

Boston planted 33 

1631 Church governs the world, 33. — Williams comes over. . 35 

1633 Also, Cotton and Hooker, 33. — Williams goes to Salem 35 

1634 New oath imposed 36, 37 

1635 All to take it— Williams against it 37 

Lands taken from Salem, 37, 38. — Windsor planted ... 34 

1636 Lands restored 38 

Williams banished — Plants Providence 39 

Does great service to many 40, 4l 

Church order at Boston 34. 45. 68, 69 

Reasons of it, 39, 40. 45. — Hartford planted 34 

1637 Pequot war — But soon over 42, 43 

Confusion at Boston — A synod called » 46 

Some banished — Connecticut more mild 46, 47. 34 

1638 Rhode Island begun— New Haven also 48. 43 

Harvard College founded — Providence government 50 

1639 Province of Maine granted. 

Baptist church at Providence — Baptists elsewhere. ... 60, 5 1 

1640 Coddington's changes . . ," 49. 71 

1641 Account of Knollys 51, 52 

1642 Pawtuxet difficulties 65, 56 

1643 The colonies confederate 56 

Gorton and others confined 57 

Miantanimo killed, 57. — Williams went to England, 51. 59 

1644 A number banished, 58. — Williams gets a charter 59 

Exposeth persecution 61 — 64. 71 

Boston law against Baptists 52, 53 

24*7 



248 CHRONOLOGICAL TABLE, 

IVge 

1645 They sent an agent to England 116 

1646 Severity pleaded for — Others for pure liberty 65—67 

1647 Providence colony — A view of their leaders 67 — 69 

Extracts from Cotton, 53. 61. 63 — and Hooker 70. 133 

1 648 Owen for liberty — Others for force 65.70 

1649 Winthrop a good ruler 72 

1 650 Some for oppression 71 — 73 

1651 Cruelty at Boston, 73, 75. — A good testimony there. . . 30 
Warwick sufferings 84. 87 

1652 Baptist testimonies, 73 — 78. — Letters about them = . 78 — 81 
Johnson, 39, 40. 44. 58. 83, 84.— Cotton dies 82 

1653 Light about baptism — and about England 83. 86, 86 

1 655 WiUiams prevails here 87 

1656 Massachusetts requited — Quakers come over 88 

1657 Bradford against persecution 89 

1658 Quakers described 89, 90 

1659 Some are hanged 91 

1660 Conscience pleaded for it 91, 92 

1661 Great cruelty in England 92 

1662 Injustice about colony lines, 103. — Settled afterwards. . 104 

1663 Swansea church formed 93 - 

1665 Also one in Boston, who suffer much 95, 96 

1667 Neal spake for them 96 

1668 Yet they were banished— Cause of it 97, 98 

1 669 Moving letter from England 99—101 

1670 Divisions about them 98. 107, 108 

1671 Another Baptist church 109 

1 672 A dispute with Quakers 105 

1673 Some Baptists join them 106 

Clarke's character— His faith 109, 110 

1676 His death Ill, 112 

Indian war 112 — 116 

Christian Indians described 11 6 — 1 1 9 

1 677 Baptists still oppressed 119 

1679 They increase 121 

1 680 Their friends in England favour them ib. 

1682 Piscataqua affairs 123 

1 683 Williams dies ib. 

1684 Charter vacated 124 

1 686 Great cruelties here 124, 125 

1688 Mather goes to England — His mind is changed 125 

1 69 1 New charter given 126 

1692 The world above the church — Boston not so 127 

1697 Declensions described 128, 129 

1700 More of it— Testified against. 129, 130. 160, 161 

1701 Episcopal scheme 130, 185 

1705 Attempts for lordly power 131 



CHRONOLOGICAL TABLE. 240 

Pago 

1708 Connecticut got it 13^1 

1709 Churches corrupted 137 

1710 Norwich case 134. 173 

1714 Queen removed in mercy. 1.30,131 

1715 Lordly power attempted again 136 

1716 Again condemned 135, 136 

1718 Boston ordination 137 

1720 Baptists' liberaUty 138, 139 

1721 Revivals of religion — Comer converted 142, 143 

1722 Dartmouth oppressed 140 

1723 Increase Mather dies 141 

1725 Ministers try for more power ib. 

1726 Inconsistent therein ib. 

1727 Great earthquake 149 

1 728 Pharaoh imitated 142 

1729 Many were imprisoned ib. 

1731 Baptist ministers settled 146 

1732 A new Baptist church. * 145 

1734 Two ministers die 146 

1735 Another church formed ib. 

A great work at Northampton 150 

1738 Callendar dies, 147. — Of Congregational churches 148 

1740 Low state of religion — But it was greatly revived 151 

1741 It spread far, 1 53. — Nature of the work 152, 153 

1742 Laws against it, 155, 156.— Edwards for it. . 154. 160, 161 

1743 Chauncy against it, 156. — Condemns himself. ........ 158 

Finley persecuted. 169, 160 

1744 Violence against the work. 162 — 164 

Divisions caused by it 164. 167 

1745 A new church formed, 165. — Whitefield abused 169 

1746 Kobbins much more, 171. — Separate ordinations 165 

1748 Ministers lose by it 17^ 

1 749 Cruel laws suspended ib. 

1750 Edwards cruelly rejected 168, 169 

1 75 1 He is useful elsewhere ib, 

1752 Imprisonment for taxes 174, 175. 190 

1754 Opposition abates 178 

1756 Another earthquake , 182 

1756 The Baptists increase 177, 178. 180 

1758 Wallingford division 178—180 

1759 Episcopal scheme 181 

17H1 More Baptist churches 182 

1762 Religion again revived ib. 

1763 It spreads far 182, 183 

1764 A Baptist college begun, on liberal principles 183, 184 

1765 Haverhill church begun 184 

1767 The tea act passed — Episcopalians stir 185 



250 CHRONOLOGICAL TABLE. 

Page 

1768 Chauncy inconsistent 186.196 

1770 Establishments described 187 

1 771 A drunkard favoured ib. 

1772 Universalism 188, 189 

1774 Religion revived again — New attempts for liberty. . 189. 192 

1775 A cruel war came on 193 

1776 Union and plenty in it 194 

1777 An army captivated. 

1778 Pepperell riot 194, 195 

Quakers divided, 195. — Baptists united 196 

1779 Baptists falsely accused — Oppression continued by it. . . 197 

1780 Conscience pleaded for it ib. 

Christ's kingdom described 198 

Baptist churches increase. 

1781 Another army captivated. 

1782 Peace proposed. 

1783 It is established 204 

Yet ministers claimed a power from England 199 

And accuse us falsely ib. 

1784 Methodism described — And other bishops 200, 201 

1785 Oppression continued 200 

1786 Liberty in Virginia 203 

1787 New constitution formed 204 

1 788 It is adopted, 204. — Ministers inconsistent 20r> 

1789 Liberty more secured 20'*! 

1790 Eastern and western revivals 207, 208 

1791 Manning dies — But has good successors 209, 210 

1793 Ministerial power opened 210, 21 1 

1 795 New oppressions 212 

1796 Others kind... 214 

1798 Newrevivals 214,215 

1799 The work extends far 218 

1800 Virginia shares in it 220 

1801 Vast numbers baptized 221 

1802 A book against it— Remarks thereon 221, 222 

Account of South Carolina — Pennsylvania — New Jer- 
sey — North Carolina, Virginia — Georgia — New York 
—Kentucky 225—235 

Associations described 235 — 237 

1804 Number of Baptists in the United States 237 

Late revivals 238 

Their likeness to the fathers of New England ib. 

How infant baptism originated ib. 

Happy change in our government 240 

The latter-day glory 244 



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